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

Canon of the Higher Teaching

The Book of Analysis

1. Analysis of Aggregates

1. The Suttanta Classification

1. The five aggregates – the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness.

1. The Aggregate of Matter

2. Therein, what is the aggregate of matter? Whatever matter, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - having collected that together, having summarised it - this is called the aggregate of matter.

3. Therein, what is past matter? Whatever matter is past, ceased, disappeared, changed, passed away, completely passed away, having arisen disappeared, past, included in the past portion - the four primary elements and the materiality derived from the four primary elements - this is called past matter.

Therein, what is future matter? Whatever matter is unborn, not become, not produced, not generated, not fully generated, not become manifest, unarisen, not fully arisen, not stood up, not originated, future, included in the future portion - the four primary elements and the materiality derived from the four primary elements - this is called future matter.

Therein, what is present matter? Whatever matter is born, come to be, produced, generated, fully generated, become manifest, arisen, fully arisen, stood up, originated, present, included in the present portion - the four primary elements and the materiality derived from the four primary elements - this is called present matter.

4. Therein, what is internal matter? Whatever matter of those various beings is internal, individual, one's own, personal, grasped - the four primary elements and the materiality derived from the four primary elements - this is called internal matter.

Therein, what is external matter? Whatever matter of those various other beings, of other persons, is internal, individual, one's own, personal, grasped - the four primary elements and the materiality derived from the four primary elements - this is called external matter.

5. Therein, what is gross matter? The eye sense base, etc. the touch sense base - this is called gross matter.

Therein, what is subtle matter? The femininity-faculty, etc. edible food - this is called subtle matter.

6. Therein, what is inferior matter? Whatever matter of those various beings is looked down upon, despised, scorned, treated with contempt, not respected, inferior, considered inferior, agreed upon as inferior, undesirable, unpleasant, disagreeable - forms, sounds, odours, flavours, tangible objects - this is called inferior matter.

Therein, what is superior matter? Whatever matter of those various beings is approved, not despised, not scorned, not treated with contempt, respected, superior, considered superior, agreed upon as superior, desirable, pleasant, agreeable - forms, sounds, odours, flavours, tangible objects - this is called superior matter. Or else, with reference to each and every matter, matter should be seen as inferior or superior.

7. Therein, what is matter that is far? The femininity-faculty, etc. edible food, or whatever other matter there is that is not near, not approaching, far, not in the vicinity – this is called matter that is far.

Therein, what is matter that is near? The eye sense base, etc. the touch sense base, or whatever other matter there is that is near, approaching, not far, in the vicinity – this is called matter that is near. Or else, with reference to each and every matter, matter should be seen as far or near.

2. The Aggregate of Feeling

8. Therein, what is the aggregate of feeling? Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - having collected that together, having summarised it - this is called the aggregate of feeling.

9. Therein, what is past feeling? Whatever feeling is past, ceased, disappeared, changed, passed away, completely passed away, having arisen disappeared, past, included in the past portion - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - this is called past feeling.

Therein, what is future feeling? Whatever feeling is unborn, not become, not produced, not generated, not fully generated, not become manifest, unarisen, not fully arisen, not stood up, not originated, future, included in the future portion - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - this is called future feeling.

Therein, what is present feeling? Whatever feeling is born, come to be, produced, generated, fully generated, become manifest, arisen, fully arisen, stood up, originated, present, included in the present portion - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - this is called present feeling.

10. Therein, what is internal feeling? Whatever feeling of those various beings is internal, individual, one's own, personal, clung to - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - this is called internal feeling.

Therein, what is external feeling? Whatever feeling of those various other beings, of other persons, is internal, individual, one's own, personal, clung to - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - this is called external feeling.

11. Therein, what is gross feeling and subtle feeling? Unwholesome feeling is gross, wholesome and indeterminate feeling is subtle. Wholesome-unwholesome feeling is gross, indeterminate feeling is subtle. Unpleasant feeling is gross, pleasant and neither-unpleasant-nor-pleasant feeling is subtle. Pleasant-unpleasant feeling is gross, neither-unpleasant-nor-pleasant feeling is subtle. Feeling of one not attained is gross, feeling of one attained is subtle. Feeling with mental corruptions is gross, feeling without mental corruptions is subtle. Or else, with reference to each and every feeling, feeling should be seen as gross or subtle.

12. Therein, what is inferior and superior feeling? Unwholesome feeling is inferior, wholesome and indeterminate feeling is superior. Wholesome-unwholesome feeling is inferior, indeterminate feeling is superior. Unpleasant feeling is inferior, pleasant and neither-unpleasant-nor-pleasant feeling is superior. Pleasant-unpleasant feeling is inferior, neither-unpleasant-nor-pleasant feeling is superior. Feeling of one not attained is inferior, feeling of one attained is superior. Feeling with mental corruptions is inferior, feeling without mental corruptions is superior. Or else, with reference to each and every feeling, feeling should be seen as inferior or superior.

13. Therein, what is distant feeling? Unwholesome feeling is distant from wholesome and indeterminate feelings; wholesome and indeterminate feeling is distant from unwholesome feeling; wholesome feeling is distant from unwholesome and indeterminate feelings; unwholesome and indeterminate feeling is distant from wholesome feeling; indeterminate feeling is distant from wholesome and unwholesome feelings; wholesome and unwholesome feeling is distant from indeterminate feeling. Unpleasant feeling is distant from pleasant and neither-unpleasant-nor-pleasant feelings; pleasant and neither-unpleasant-nor-pleasant feeling is distant from unpleasant feeling; pleasant feeling is distant from unpleasant and neither-unpleasant-nor-pleasant feelings; unpleasant and neither-unpleasant-nor-pleasant feeling is distant from pleasant feeling; neither-unpleasant-nor-pleasant feeling is distant from pleasant and unpleasant feelings; pleasant and unpleasant feeling is distant from neither-unpleasant-nor-pleasant feeling. Feeling of one not attained is distant from feeling of one attained; feeling of one attained is distant from feeling of one not attained. Feeling with mental corruptions is distant from feeling without mental corruptions; feeling without mental corruptions is distant from feeling with mental corruptions - this is called distant feeling.

Therein, what is near feeling? Unwholesome feeling is near to unwholesome feeling; wholesome feeling is near to wholesome feeling; indeterminate feeling is near to indeterminate feeling. Unpleasant feeling is near to unpleasant feeling; pleasant feeling is near to pleasant feeling; neither-unpleasant-nor-pleasant feeling is near to neither-unpleasant-nor-pleasant feeling. Feeling of one not attained is near to feeling of one not attained; feeling of one attained is near to feeling of one attained. Feeling with mental corruptions is near to feeling with mental corruptions; feeling without mental corruptions is near to feeling without mental corruptions. This is called near feeling. Or else, with reference to each and every feeling, feeling should be seen as distant or near.

3. The Aggregate of Perception

14. Therein, what is the aggregate of perception? Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - having collected that together, having summarised it - this is called the aggregate of perception.

15. Therein, what is past perception? Whatever perception is past, ceased, disappeared, changed, passed away, completely passed away, having arisen disappeared, past, included in the past portion - perception born of eye-contact, 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 - this is called past perception.

Therein, what is future perception? Whatever perception is unborn, not become, not produced, not generated, not fully generated, not become manifest, unarisen, not fully arisen, not stood up, not originated, future, included in the future portion - perception born of eye-contact, 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 - this is called future perception.

Therein, what is present perception? Whatever perception is born, come to be, produced, generated, fully generated, become manifest, arisen, fully arisen, stood up, originated, present, included in the present portion - perception born of eye-contact, 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 - this is called present perception.

16. Therein, what is internal perception? Whatever perception of those various beings is internal, individual, one's own, personal, clung to - perception born of eye-contact, 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 - this is called internal perception.

Therein, what is external perception? Whatever perception of those various other beings, of other persons, is internal, individual, one's own, personal, clung to - perception born of eye-contact, 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 - this is called external perception.

17. Therein, what is gross perception and subtle perception? Perception born of contact with impingement is gross, perception born of contact with designation is subtle. Unwholesome perception is gross, wholesome and indeterminate perception is subtle. Wholesome-unwholesome perception is gross, indeterminate perception is subtle. Perception associated with unpleasant feeling is gross, perception associated with pleasant and neither-unpleasant-nor-pleasant feelings is subtle. Perception associated with pleasant and unpleasant feelings is gross, perception associated with neither-unpleasant-nor-pleasant feeling is subtle. Perception of one not attained is gross, perception of one attained is subtle. Perception with mental corruptions is gross, perception without mental corruptions is subtle. Or else, with reference to each and every perception, perception should be seen as gross or subtle.

18. Therein, what is inferior and superior perception? Unwholesome perception is inferior, wholesome and indeterminate perception is superior. Wholesome-unwholesome perception is inferior, indeterminate perception is superior. Perception associated with unpleasant feeling is inferior, perception associated with pleasant and neither-unpleasant-nor-pleasant feelings is superior. Perception associated with pleasant and unpleasant feelings is inferior, perception associated with neither-unpleasant-nor-pleasant feeling is superior. Perception of one not attained is inferior, perception of one attained is superior. Perception with mental corruptions is inferior, perception without mental corruptions is superior. Or else, with reference to each and every perception, perception should be seen as inferior or superior.

19. Therein, what is distant perception? Unwholesome perception is distant from wholesome and indeterminate perceptions; wholesome and indeterminate perception is distant from unwholesome perception; wholesome perception is distant from unwholesome and indeterminate perceptions; unwholesome and indeterminate perception is distant from wholesome perception. Indeterminate perception is distant from wholesome and unwholesome perceptions; wholesome and unwholesome perception is distant from indeterminate perception. Perception associated with unpleasant feeling is distant from perceptions associated with pleasant and neither-unpleasant-nor-pleasant feelings; perception associated with pleasant and neither-unpleasant-nor-pleasant feelings is distant from perception associated with unpleasant feeling; perception associated with pleasant feeling is distant from perceptions associated with unpleasant and neither-unpleasant-nor-pleasant feelings; perception associated with unpleasant and neither-unpleasant-nor-pleasant feelings is distant from perception associated with pleasant feeling; perception associated with neither-unpleasant-nor-pleasant feeling is distant from perceptions associated with pleasant and unpleasant feelings; perception associated with pleasant and unpleasant feelings is distant from perception associated with neither-unpleasant-nor-pleasant feeling. Perception of one not attained is distant from perception of one attained; perception of one attained is distant from perception of one not attained. Perception with mental corruptions is distant from perception without mental corruptions; perception without mental corruptions is distant from perception with mental corruptions - this is called distant perception.

Therein, what is near perception? Unwholesome perception is near to unwholesome perception; wholesome perception is near to wholesome perception; indeterminate perception is near to indeterminate perception. Perception associated with unpleasant feeling is near to perception associated with unpleasant feeling; perception associated with pleasant feeling is near to perception associated with pleasant feeling; perception associated with neither-unpleasant-nor-pleasant feeling is near to perception associated with neither-unpleasant-nor-pleasant feeling. Perception of one not attained is near to perception of one not attained; perception of one attained is near to perception of one attained. Perception with mental corruptions is near to perception with mental corruptions; perception without mental corruptions is near to perception without mental corruptions. This is called near perception. Or else, with reference to each and every perception, perception should be seen as distant or near.

4. The Aggregate of Mental Activities

20. Therein, what is the aggregate of mental activities? Whatever activities, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - having collected that together, having summarised it - this is called the aggregate of mental activities.

21. Therein, what are past activities? Whatever activities are past, ceased, disappeared, changed, passed away, completely passed away, having arisen disappeared, past, included in the past portion - 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 - these are called past activities.

Therein, what are future activities? Whatever activities are unborn, not become, not produced, not generated, not fully generated, not become manifest, unarisen, not fully arisen, not stood up, not originated, future, included in the future portion - 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 - these are called future activities.

Therein, what are present activities? Whatever activities are born, come to be, produced, generated, fully generated, become manifest, arisen, fully arisen, stood up, originated, present, included in the present portion - 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 - these are called present activities.

22. Therein, what are internal activities? Whatever activities of those various beings are internal, individual, one's own, personal, clung to - 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 - these are called internal activities.

Therein, what are external activities? Whatever activities of those various other beings, of other persons, are internal, individual, one's own, personal, clung to - 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 - these are called external activities.

23. Therein, what are gross activities and subtle activities? Unwholesome activities are gross, wholesome and indeterminate activities are subtle. Wholesome-unwholesome activities are gross, indeterminate activities are subtle. Activities associated with unpleasant feeling are gross, activities associated with pleasant and neither-unpleasant-nor-pleasant feelings are subtle. Activities associated with pleasant and unpleasant feelings are gross, activities associated with neither-unpleasant-nor-pleasant feeling are subtle. Activities of one not attained are gross, activities of one attained are subtle. Activities with mental corruptions are gross, activities without mental corruptions are subtle. Or else, with reference to each and every activity, activities should be seen as gross or subtle.

24. Therein, what are inferior and superior activities? Unwholesome activities are inferior, wholesome and indeterminate activities are superior. Wholesome-unwholesome activities are inferior, indeterminate activities are superior. Activities associated with unpleasant feeling are inferior, activities associated with pleasant and neither-unpleasant-nor-pleasant feelings are superior. Activities associated with pleasant and unpleasant feelings are inferior, activities associated with neither-unpleasant-nor-pleasant feeling are superior. Activities of one not attained are inferior, activities of one attained are superior. Activities with mental corruptions are inferior, activities without mental corruptions are superior. Or else, with reference to each and every activity, activities should be seen as inferior or superior.

25. Therein, what are activities that are distant? Unwholesome activities are distant from wholesome and indeterminate activities; wholesome and indeterminate activities are distant from unwholesome activities; wholesome activities are distant from unwholesome and indeterminate activities; unwholesome and indeterminate activities are distant from wholesome activities; indeterminate activities are distant from wholesome-unwholesome activities; wholesome-unwholesome activities are distant from indeterminate activities. Activities associated with unpleasant feeling are distant from activities associated with pleasant and neither-unpleasant-nor-pleasant feelings; activities associated with pleasant and neither-unpleasant-nor-pleasant feelings are distant from activities associated with unpleasant feeling; activities associated with pleasant feeling are distant from activities associated with unpleasant and neither-unpleasant-nor-pleasant feelings; activities associated with unpleasant and neither-unpleasant-nor-pleasant feelings are distant from activities associated with pleasant feeling; activities associated with neither-unpleasant-nor-pleasant feeling are distant from activities associated with pleasant and unpleasant feelings; activities associated with pleasant and unpleasant feelings are distant from activities associated with neither-unpleasant-nor-pleasant feeling. Activities of one not attained are distant from activities of one attained; activities of one attained are distant from activities of one not attained. Activities with mental corruptions are distant from activities without mental corruptions; activities without mental corruptions are distant from activities with mental corruptions. These are called activities that are distant.

Therein, what are activities that are near? Unwholesome activities are near to unwholesome activities; wholesome activities are near to wholesome activities; indeterminate activities are near to indeterminate activities. Activities associated with unpleasant feeling are near to activities associated with unpleasant feeling; activities associated with pleasant feeling are near to activities associated with pleasant feeling; activities associated with neither-unpleasant-nor-pleasant feeling are near to activities associated with neither-unpleasant-nor-pleasant feeling. Activities of one not attained are near to activities of one not attained; activities of one attained are near to activities of one attained. Activities with mental corruptions are near to activities with mental corruptions; activities without mental corruptions are near to activities without mental corruptions. These are called activities that are near. Or else, with reference to each and every activity, activities should be seen as distant or near.

5. The Aggregate of Consciousness

26. Therein, what is the aggregate of consciousness? Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - having collected that together, having summarised it - this is called the aggregate of consciousness.

27. Therein, what is past consciousness? Whatever consciousness is past, ceased, disappeared, changed, passed away, completely passed away, having arisen disappeared, past, included in the past portion - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called past consciousness.

Therein, what is future consciousness? Whatever consciousness is unborn, not become, not produced, not generated, not fully generated, not become manifest, unarisen, not fully arisen, not stood up, not originated, future, included in the future portion - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called future consciousness.

Therein, what is present consciousness? Whatever consciousness is born, come to be, produced, generated, fully generated, become manifest, arisen, fully arisen, stood up, originated, present, included in the present portion - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called present consciousness.

28. Therein, what is internal consciousness? Whatever consciousness of those various beings is internal, individual, one's own, personal, grasped - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called internal consciousness.

Therein, what is external consciousness? Whatever consciousness of those various other beings, of other persons, is internal, individual, one's own, personal, grasped - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called external consciousness.

29. Therein, what is gross and subtle consciousness? Unwholesome consciousness is gross, wholesome and indeterminate consciousness is subtle. Wholesome-unwholesome consciousness is gross, indeterminate consciousness is subtle. Consciousness associated with unpleasant feeling is gross, consciousness associated with pleasant and neither-unpleasant-nor-pleasant feelings is subtle. Consciousness associated with pleasant and unpleasant feelings is gross, consciousness associated with neither-unpleasant-nor-pleasant feeling is subtle. Consciousness of one not attained is gross, consciousness of one attained is subtle. Consciousness with mental corruptions is gross, consciousness without mental corruptions is subtle. Or else, with reference to each and every consciousness, consciousness should be seen as gross or subtle.

30. Therein, what is inferior and superior consciousness? Unwholesome consciousness is inferior, wholesome and indeterminate consciousness is superior. Wholesome-unwholesome consciousness is inferior, indeterminate consciousness is superior. Consciousness associated with unpleasant feeling is inferior, consciousness associated with pleasant and neither-unpleasant-nor-pleasant feelings is superior. Consciousness associated with pleasant and unpleasant feelings is inferior, consciousness associated with neither-unpleasant-nor-pleasant feeling is superior. Consciousness of one not attained is inferior, consciousness of one attained is superior. Consciousness with mental corruptions is inferior, consciousness without mental corruptions is superior. Or else, with reference to each and every consciousness, consciousness should be seen as inferior or superior.

31. Therein, what is distant consciousness? Unwholesome consciousness is distant from wholesome and indeterminate consciousness; wholesome and indeterminate consciousness is distant from unwholesome consciousness; wholesome consciousness is distant from unwholesome and indeterminate consciousness; unwholesome and indeterminate consciousness is distant from wholesome consciousness; indeterminate consciousness is distant from wholesome-unwholesome consciousness; wholesome-unwholesome consciousness is distant from indeterminate consciousness. Consciousness associated with unpleasant feeling is distant from consciousness associated with pleasant and neither-unpleasant-nor-pleasant feelings; consciousness associated with pleasant and neither-unpleasant-nor-pleasant feelings is distant from consciousness associated with unpleasant feeling; consciousness associated with pleasant feeling is distant from consciousness associated with unpleasant and neither-unpleasant-nor-pleasant feelings; consciousness associated with unpleasant and neither-unpleasant-nor-pleasant feelings is distant from consciousness associated with pleasant feeling; consciousness associated with neither-unpleasant-nor-pleasant feeling is distant from consciousness associated with pleasant and unpleasant feelings; consciousness associated with pleasant and unpleasant feelings is distant from consciousness associated with neither-unpleasant-nor-pleasant feeling. Consciousness of one not attained is distant from consciousness of one attained; consciousness of one attained is distant from consciousness of one not attained. Consciousness with mental corruptions is distant from consciousness without mental corruptions; consciousness without mental corruptions is distant from consciousness with mental corruptions - this is called distant consciousness.

Therein, what is near consciousness? Unwholesome consciousness is near to unwholesome consciousness; wholesome consciousness is near to wholesome consciousness; indeterminate consciousness is near to indeterminate consciousness. Consciousness associated with unpleasant feeling is near to consciousness associated with unpleasant feeling; consciousness associated with pleasant feeling is near to consciousness associated with pleasant feeling; consciousness associated with neither-unpleasant-nor-pleasant feeling is near to consciousness associated with neither-unpleasant-nor-pleasant feeling. Consciousness of one not attained is near to consciousness of one not attained; consciousness of one attained is near to consciousness of one attained. Consciousness with mental corruptions is near to consciousness with mental corruptions; consciousness without mental corruptions is near to consciousness without mental corruptions - this is called near consciousness. Or else, with reference to each and every consciousness, consciousness should be seen as far or near.

The Discourse Analysis.

2. The Abhidhamma Classification

32. The five aggregates – the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness.

1. The Aggregate of Matter

33. Therein, what is the aggregate of matter? The aggregate of matter in one way - All matter is non-root, rootless, dissociated from root, with condition, conditioned, matter, mundane, with mental corruptions, subject to mental fetters, subject to mental knots, subject to mental floods, subject to mental bonds, subject to mental hindrances, adhered to, subject to clinging, subject to defilement, indeterminate, without sense-object, not mental factor, dissociated from consciousness, state that is neither resultant nor has resultant quality, undefiled but subject to defilement, not with applied and sustained thought, not without applied but sustained thought only, without applied and sustained thought, not accompanied by rapture, not accompanied by pleasure, not accompanied by equanimity, to be abandoned neither by seeing nor by meditative development, connected with a root to be abandoned neither by seeing nor by meditative development, leading to neither accumulation nor to non-accumulation, neither trainee nor one beyond training, limited, sensual-sphere of existence, not fine-material-sphere, not immaterial-sphere of existence, included, not not-included, undetermined, not leading to liberation, arisen, cognizable by six consciousnesses, impermanent, overcome by ageing. Thus the aggregate of matter in one way.

The aggregate of matter in two ways - There is matter that is derived, there is matter that is non-derived. There is matter that is clung-to, there is matter that is not clung-to. There is matter that is clung-to and subject to clinging, there is matter that is not clung-to but subject to clinging. There is matter that is manifest, there is matter that is non-manifest. There is matter that is impinging, there is matter that is non-impinging. There is matter that is faculty, there is matter that is non-faculty. There is matter that is primary element, there is matter that is not primary element. There is matter that is intimation, there is matter that is not intimation. There is matter that is consciousness-originated, there is matter that is not consciousness-originated. There is matter that is concomitant with consciousness, there is matter that is not concomitant with consciousness. There is matter that is consecutive to consciousness, there is matter that is not consecutive to consciousness. There is matter that is internal, there is matter that is external. There is matter that is gross, there is matter that is subtle. There is matter that is far, there is matter that is near, etc. There is matter that is edible food, there is matter that is not edible food. Thus the aggregate of matter in two ways.

(As analysed in the section on matter, so it should be analysed here.)

The aggregate of matter in three ways - That matter which is internal, that is derived; that matter which is external, that there is derived, there is non-derived. That matter which is internal, that is clung-to; that matter which is external, that there is clung-to, there is not clung-to. That matter which is internal, that is clung-to and subject to clinging; that matter which is external, that there is clung-to and subject to clinging, there is not clung-to but subject to clinging, etc. That matter which is internal, that is not edible food; that matter which is external, that there is edible food, there is not edible food. Thus the aggregate of matter in three ways.

The aggregate of matter in four ways - That matter which is derived, that there is clung-to, there is not clung-to; That matter which is non-derived, that there is clung-to, there is not clung-to. That matter which is derived, that there is clung-to and subject to clinging, there is not clung-to but subject to clinging; That matter which is non-derived, that there is clung-to and subject to clinging, there is not clung-to but subject to clinging. That matter which is derived, that there is impinging, there is non-impinging; That matter which is non-derived, that there is impinging, there is non-impinging. That matter which is derived, that there is gross, there is subtle; That matter which is non-derived, that there is gross, there is subtle. That matter which is derived, that there is far, there is near; That matter which is non-derived, that there is far, there is near, etc. Seen, heard, sensed, cognised matter. Thus the aggregate of matter in four ways.

The aggregate of matter is fivefold - solid element, liquid element, heat element, air element, and whatever matter is derived. Thus the aggregate of matter is fivefold.

The aggregate of matter is sixfold - matter cognizable by eye, matter cognizable by ear, matter cognizable by nose, matter cognizable by tongue, matter cognizable by body, matter cognizable by mind. Thus the aggregate of matter is sixfold.

The aggregate of matter is sevenfold - matter cognizable by eye, matter cognizable by ear, matter cognizable by nose, matter cognizable by tongue, matter cognizable by body, matter cognizable by mind-element, matter cognizable by mind-consciousness element. Thus the aggregate of matter is sevenfold.

The aggregate of matter is eightfold - matter cognizable by eye, matter cognizable by ear, matter cognizable by nose, matter cognizable by tongue, matter cognizable by body - there is pleasant contact, there is unpleasant contact, matter cognizable by mind-element, matter cognizable by mind-consciousness element. Thus the aggregate of matter is eightfold.

The aggregate of matter is ninefold - eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, femininity faculty, masculinity faculty, life faculty, and whatever matter is non-faculty. Thus the aggregate of matter is ninefold.

The aggregate of matter is tenfold - eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, femininity faculty, masculinity faculty, life faculty, matter that is non-faculty - there is impinging, there is non-impinging. Thus the aggregate of matter is tenfold.

The aggregate of matter is elevenfold - the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the visible form sense base, the sound sense base, the odour sense base, the flavour sense base, the touch sense base, and whatever matter is non-manifest and non-impinging included in the mind-object sense base. Thus the aggregate of matter is elevenfold.

This is called the aggregate of matter.

2. The Aggregate of Feeling

34. Therein, what is the aggregate of feeling? The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with root, there is without root.

The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate.

The aggregate of feeling in four ways - there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included.

The aggregate of feeling in five ways - there is the faculty of pleasantness, there is the faculty of pain, there is the pleasure faculty, there is the faculty of displeasure, there is the equanimity faculty. Thus the aggregate of feeling is fivefold.

The aggregate of feeling in six ways - 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. Thus the aggregate of feeling is sixfold.

The aggregate of feeling in seven ways - 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-element-contact, feeling born of mind-consciousness-element-contact. Thus the aggregate of feeling is sevenfold.

The aggregate of feeling in eight ways - 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 there is pleasant, there is unpleasant, feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact. Thus the aggregate of feeling is eightfold.

The aggregate of feeling in nine ways - 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-element-contact, feeling born of mind-consciousness-element-contact there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of feeling is ninefold.

The aggregate of feeling in ten ways - 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 there is pleasant, there is unpleasant, feeling born of mind-element-contact, feeling born of mind-consciousness-element-contact there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of feeling is tenfold.

35. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with root, there is without root.

The aggregate of feeling in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality. There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging. There is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement. There is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought. There is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. There is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development. There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation. There is trainee, there is one beyond training, there is neither trainee nor one beyond training. There is limited, there is exalted, there is immeasurable. There is limited object, there is exalted object, there is limitless object. There is inferior, there is middling, there is superior. There is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined. There is path as object, there is connected with the path as root, there is path predominance. There is arisen, there is unarisen, there is subject to arise. There is past, there is future, there is present. There is past object, there is future object, there is present object. There is internal, there is external, there is internal-external. There is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of feeling is tenfold.

36. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with root, there is dissociated from root, etc. there is non-root and with root, there is non-root and rootless. There is mundane, there is supramundane. There is cognizable in some way, there is not cognizable in some way. There is with mental corruptions, there is without mental corruptions. There is associated with mental corruptions, there is dissociated from mental corruptions. There is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions. There is subject to mental fetters, there is not subject to mental fetters. There is associated with mental fetters, there is dissociated from mental fetters. There is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters. There is subject to mental knots, there is not subject to mental knots. There is associated with mental knots, there is dissociated from mental knots. There is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots. There is subject to mental floods, there is not subject to mental floods. There is associated with mental floods, there is dissociated from mental floods. There is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods. There is subject to mental bonds, there is not subject to mental bonds. There is associated with mental bonds, there is dissociated from mental bonds. There is dissociated from mental bonds but subject to mental bonds, there is dissociated from mental bonds and not subject to mental bonds. There is subject to mental hindrances, there is not subject to mental hindrances. There is associated with mental hindrances, there is dissociated from mental hindrances. There is dissociated from mental hindrances but subject to mental hindrances, there is dissociated from mental hindrances and not subject to mental hindrances. There is adhered to, there is not adhered to. There is associated with adherence, there is dissociated from adherence. There is dissociated from adherence but adhered to, there is dissociated from adherence and not adhered to. There is clung-to, there is not clung-to. There is subject to clinging, there is not subject to clinging. There is associated with clinging, there is dissociated from clinging. There is dissociated from clinging but subject to clinging, there is dissociated from clinging and not subject to clinging. There is subject to defilement, there is not subject to defilement. There is defiled, there is undefiled. There is associated with mental defilements, there is dissociated from mental defilements. There is dissociated from mental defilements but subject to defilement, there is dissociated from mental defilements and not subject to defilement. There is to be abandoned through vision, there is not to be abandoned through vision. There is to be abandoned by meditative development, there is not to be abandoned by meditative development. There is connected with a root to be abandoned through vision, there is not connected with a root to be abandoned through vision. There is connected with a root to be abandoned by meditative development, there is not connected with a root to be abandoned by meditative development. There is with applied thought, there is without applied thought. There is with sustained thought, there is without sustained thought. There is with rapture, there is without rapture. There is accompanied by rapture, there is not accompanied by rapture. There is sensual-sphere, there is not sensual-sphere. There is fine-material-sphere, there is not fine-material-sphere. There is immaterial-sphere, there is not immaterial-sphere. There is included, there is not included. There is leading to liberation, there is not leading to liberation. There is fixed in destination, there is undetermined. There is surpassed, there is unsurpassed. There is with conflict, there is without conflict.

The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of feeling is tenfold.

37. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with conflict, there is without conflict.

The aggregate of feeling in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality. There is clung-to and subject to clinging, etc. there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of feeling is tenfold.

The dyad-based.

38. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with root, there is without root.

The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of feeling is tenfold.

39. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with root, there is dissociated from root.

The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of feeling is tenfold.

40. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is non-root and with root, there is non-root and rootless. There is mundane, there is supramundane. There is cognizable in some way, there is not cognizable in some way. There is with mental corruptions, there is without mental corruptions. There is associated with mental corruptions, there is dissociated from mental corruptions. There is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions, etc. there is with conflict, there is without conflict.

The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of feeling is tenfold.

41. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with root, there is without root.

42. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with root, there is dissociated from root. There is non-root and with root, there is non-root and rootless. There is mundane, there is supramundane. There is cognizable in some way, there is not cognizable in some way. There is with mental corruptions, there is without mental corruptions. There is associated with mental corruptions, there is dissociated from mental corruptions. There is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions. There is subject to mental fetters, there is not subject to mental fetters, etc. there is with conflict, there is without conflict.

The aggregate of feeling in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of feeling is tenfold.

The triad-based.

43. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with root, there is without root.

The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of feeling is tenfold.

44. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with root, there is dissociated from root.

The aggregate of feeling in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality, etc. Thus the aggregate of feeling is tenfold.

45. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is non-root and with root, there is non-root and rootless.

The aggregate of feeling in three ways - there is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging, etc. Thus the aggregate of feeling is tenfold.

46. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is mundane, there is supramundane.

The aggregate of feeling in three ways - there is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement, etc. Thus the aggregate of feeling is tenfold.

47. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is cognizable in some way, there is not cognizable in some way.

The aggregate of feeling in three ways - there is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought, etc. Thus the aggregate of feeling is tenfold.

48. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is with mental corruptions, there is without mental corruptions.

The aggregate of feeling in three ways - there is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. Etc. Thus the aggregate of feeling is tenfold.

49. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with mental corruptions, there is dissociated from mental corruptions.

The aggregate of feeling in three ways - there is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development, etc. Thus the aggregate of feeling is tenfold.

50. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions.

The aggregate of feeling in three ways - there is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation, etc. Thus the aggregate of feeling is tenfold.

51. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is subject to mental fetters, there is not subject to mental fetters.

The aggregate of feeling in three ways - there is trainee, there is one beyond training, there is neither trainee nor one beyond training, etc. Thus the aggregate of feeling is tenfold.

52. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with mental fetters, there is dissociated from mental fetters.

The aggregate of feeling in three ways - there is limited, there is exalted, there is immeasurable, etc. Thus the aggregate of feeling is tenfold.

53. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters.

The aggregate of feeling in three ways - there is limited object, there is exalted object, there is limitless object, etc. Thus the aggregate of feeling is tenfold.

54. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is subject to mental knots, there is not subject to mental knots.

The aggregate of feeling in three ways - there is inferior, there is middling, there is superior, etc. Thus the aggregate of feeling is tenfold.

55. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with mental knots, there is dissociated from mental knots.

The aggregate of feeling in three ways - there is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined, etc. Thus the aggregate of feeling is tenfold.

56. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots.

The aggregate of feeling in three ways - there is path as object, there is connected with the path as root, there is path predominance, etc. Thus the aggregate of feeling is tenfold.

57. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is subject to mental floods, there is not subject to mental floods.

The aggregate of feeling in three ways - there is arisen, there is unarisen, there is subject to arise, etc. Thus the aggregate of feeling is tenfold.

58. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with mental floods, there is dissociated from mental floods.

The aggregate of feeling in three ways - there is past, there is future, there is present, etc. Thus the aggregate of feeling is tenfold.

59. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods.

The aggregate of feeling in three ways - there is past object, there is future object, there is present object, etc. Thus the aggregate of feeling is tenfold.

60. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is subject to mental bonds, there is not subject to mental bonds.

The aggregate of feeling in three ways - there is internal, there is external, there is internal-external, etc. Thus the aggregate of feeling is tenfold.

61. The aggregate of feeling in one way - associated with contact.

The aggregate of feeling in two ways - there is associated with mental bonds, there is dissociated from mental bonds.

The aggregate of feeling in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of feeling is tenfold.

The increasing on both sides.

The aggregate of feeling in seven ways - there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of feeling is sevenfold.

Another aggregate of feeling in seven ways - there is resultant, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of feeling is sevenfold.

The aggregate of feeling in twenty-four ways - the aggregate of feeling with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; the aggregate of feeling with ear-contact as condition, etc. the aggregate of feeling with nose-contact as condition, etc. the aggregate of feeling with tongue-contact as condition, etc. the aggregate of feeling with body-contact as condition, etc. the aggregate of feeling with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; 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. Thus the aggregate of feeling is twenty-fourfold.

Another aggregate of feeling in twenty-four ways - the aggregate of feeling with eye-contact as condition: there is resultant, etc. there is internal object, there is external object, there is internal-external object, feeling born of eye-contact, etc. feeling born of mind-contact; the aggregate of feeling with ear-contact as condition, etc. the aggregate of feeling with nose-contact as condition, etc. the aggregate of feeling with tongue-contact as condition, etc. the aggregate of feeling with body-contact as condition, etc. the aggregate of feeling with mind-contact as condition: there is resultant, etc. there is internal object, there is external object, there is internal-external object, feeling born of eye-contact, etc. feeling born of mind-contact. Thus the aggregate of feeling is twenty-fourfold.

The aggregate of feeling in thirty ways - the aggregate of feeling with eye-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of feeling with mind-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; 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. Thus the aggregate of feeling in thirty ways.

The aggregate of feeling in many ways - the aggregate of feeling with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of feeling with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; 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. Thus the aggregate of feeling in many ways.

Another aggregate of feeling in many ways - the aggregate of feeling with eye-contact as condition: there is resultant, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; the aggregate of feeling with ear-contact as condition, etc. the aggregate of feeling with nose-contact as condition, etc. the aggregate of feeling with tongue-contact as condition, etc. the aggregate of feeling with body-contact as condition, etc. the aggregate of feeling with mind-contact as condition: there is resultant, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; 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. Thus the aggregate of feeling in many ways.

This is called the aggregate of feeling.

3. The Aggregate of Perception

62. Therein, what is the aggregate of perception? The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with root, there is without root.

The aggregate of perception in three ways - there is wholesome, there is unwholesome, there is indeterminate.

The aggregate of perception in four ways - there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included.

The aggregate of perception in five ways - there is associated with the faculty of pleasantness, there is associated with the faculty of pain, there is associated with the pleasure faculty, there is associated with the faculty of displeasure, there is associated with the equanimity faculty. Thus the aggregate of perception is fivefold.

The aggregate of perception in six ways - perception born of eye-contact, 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. Thus the aggregate of perception is sixfold.

The aggregate of perception in seven ways - perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact. Thus the aggregate of perception is sevenfold.

The aggregate of perception in eight ways - perception born of eye-contact, etc. perception born of body-contact there is accompanied by pleasure, there is accompanied by pain, perception born of mind-element-contact, perception born of mind-consciousness-element-contact. Thus the aggregate of perception is eightfold.

The aggregate of perception in nine ways - perception born of eye-contact, etc. perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of perception is ninefold.

The aggregate of perception in ten ways - perception born of eye-contact, etc. perception born of body-contact there is accompanied by pleasure, there is accompanied by pain, perception born of mind-element-contact, perception born of mind-consciousness-element-contact there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of perception is tenfold.

63. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with root, there is without root.

64. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with root, there is without root.

The aggregate of perception in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality. There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging. There is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement. There is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought. There is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity. There is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. There is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development. There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation. There is trainee, there is one beyond training, there is neither trainee nor one beyond training. There is limited, there is exalted, there is immeasurable. There is limited object, there is exalted object, there is limitless object. There is inferior, there is middling, there is superior. There is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined. There is path as object, there is connected with the path as root, there is path predominance. There is arisen, there is unarisen, there is subject to arise. There is past, there is future, there is present. There is past object, there is future object, there is present object. There is internal, there is external, there is internal-external. There is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of perception is tenfold.

65. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with root, there is dissociated from root. There is non-root and with root, there is non-root and rootless. There is mundane, there is supramundane. There is cognizable in some way, there is not cognizable in some way. There is with mental corruptions, there is without mental corruptions. There is associated with mental corruptions, there is dissociated from mental corruptions. There is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions. There is subject to mental fetters, there is not subject to mental fetters. There is associated with mental fetters, there is dissociated from mental fetters. There is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters. There is subject to mental knots, there is not subject to mental knots. There is associated with mental knots, there is dissociated from mental knots. There is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots. There is subject to mental floods, there is not subject to mental floods. There is associated with mental floods, there is dissociated from mental floods. There is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods. There is subject to mental bonds, there is not subject to mental bonds. There is associated with mental bonds, there is dissociated from mental bonds. There is dissociated from mental bonds but subject to mental bonds, there is dissociated from mental bonds and not subject to mental bonds. There is subject to mental hindrances, there is not subject to mental hindrances. There is associated with mental hindrances, there is dissociated from mental hindrances. There is dissociated from mental hindrances but subject to mental hindrances, there is dissociated from mental hindrances and not subject to mental hindrances. There is adhered to, there is not adhered to. There is associated with adherence, there is dissociated from adherence. There is dissociated from adherence but adhered to, there is dissociated from adherence and not adhered to. There is clung-to, there is not clung-to. There is subject to clinging, there is not subject to clinging. There is associated with clinging, there is dissociated from clinging. There is dissociated from clinging but subject to clinging, there is dissociated from clinging and not subject to clinging. There is subject to defilement, there is not subject to defilement. There is defiled, there is undefiled. There is associated with mental defilements, there is dissociated from mental defilements. There is dissociated from mental defilements but subject to defilement, there is dissociated from mental defilements and not subject to defilement. There is to be abandoned through vision, there is not to be abandoned through vision. There is to be abandoned by meditative development, there is not to be abandoned by meditative development. There is connected with a root to be abandoned through vision, there is not connected with a root to be abandoned through vision. There is connected with a root to be abandoned by meditative development, there is not connected with a root to be abandoned by meditative development. There is with applied thought, there is without applied thought. There is with sustained thought, there is without sustained thought. There is with rapture, there is without rapture. There is accompanied by rapture, there is not accompanied by rapture. There is accompanied by pleasure, there is not accompanied by pleasure. There is accompanied by equanimity, there is not accompanied by equanimity. There is sensual-sphere, there is not sensual-sphere. There is fine-material-sphere, there is not fine-material-sphere. There is immaterial-sphere, there is not immaterial-sphere. There is included, there is not included. There is leading to liberation, there is not leading to liberation. There is fixed in destination, there is undetermined. There is surpassed, there is unsurpassed. There is with conflict, there is without conflict.

The aggregate of perception in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of perception is tenfold.

66. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with conflict, there is without conflict.

The aggregate of perception in three ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling. There is resultant, etc. there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of perception is tenfold.

(As the expansion in the triad of wholesome, so all the triads should be expanded.)

The dyad-based.

67. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with root, there is without root.

The aggregate of perception in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of perception is tenfold.

68. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with root, there is dissociated from root, etc. there is with conflict, there is without conflict.

The aggregate of perception in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of perception is tenfold.

69. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with root, there is without root.

70. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with root, there is dissociated from root, etc. there is with conflict, there is without conflict.

The aggregate of perception in three ways, etc. there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of perception is tenfold.

The triad-based.

71. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with root, there is without root.

The aggregate of perception in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of perception is tenfold.

72. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with root, there is dissociated from root.

73. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is non-root with root, there is non-root and rootless.

The aggregate of perception in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality, etc. Thus the aggregate of perception is tenfold.

74. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is mundane, there is supramundane.

The aggregate of perception in three ways - there is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging, etc. Thus the aggregate of perception is tenfold.

75. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is cognizable in some way, there is not cognizable in some way.

The aggregate of perception in three ways - there is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement, etc. Thus the aggregate of perception is tenfold.

76. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is with mental corruptions, there is without mental corruptions.

The aggregate of perception in three ways - there is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought, etc. Thus the aggregate of perception is tenfold.

77. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with mental corruptions, there is dissociated from mental corruptions.

The aggregate of perception in three ways - there is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity, etc. Thus the aggregate of perception is tenfold.

78. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions.

The aggregate of perception in three ways - there is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. Etc. Thus the aggregate of perception is tenfold.

79. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is subject to mental fetters, there is not subject to mental fetters.

The aggregate of perception in three ways - there is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development, etc. Thus the aggregate of perception is tenfold.

80. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with mental fetters, there is dissociated from mental fetters.

The aggregate of perception in three ways - there is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation, etc. Thus the aggregate of perception is tenfold.

81. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters.

The aggregate of perception in three ways - there is trainee, there is one beyond training, there is neither trainee nor one beyond training, etc. Thus the aggregate of perception is tenfold.

82. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is subject to mental knots, there is not subject to mental knots.

The aggregate of perception in three ways - there is limited, there is exalted, there is immeasurable, etc. Thus the aggregate of perception is tenfold.

83. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with mental knots, there is dissociated from mental knots.

The aggregate of perception in three ways - there is limited object, there is exalted object, there is limitless object, etc. Thus the aggregate of perception is tenfold.

84. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots.

The aggregate of perception in three ways - there is inferior, there is middling, there is superior, etc. Thus the aggregate of perception is tenfold.

85. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is subject to mental floods, there is not subject to mental floods.

The aggregate of perception in three ways - there is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined, etc. Thus the aggregate of perception is tenfold.

86. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with mental floods, there is dissociated from mental floods.

The aggregate of perception in three ways - there is path as object, there is connected with the path as root, there is path predominance, etc. Thus the aggregate of perception is tenfold.

87. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods.

The aggregate of perception in three ways - there is arisen, there is unarisen, there is subject to arise, etc. Thus the aggregate of perception is tenfold.

88. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is subject to mental bonds, there is not subject to mental bonds.

The aggregate of perception in three ways - there is past, there is future, there is present, etc. Thus the aggregate of perception is tenfold.

89. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is associated with mental bonds, there is dissociated from mental bonds.

The aggregate of perception in three ways - there is past object, there is future object, there is present object, etc. Thus the aggregate of perception is tenfold.

90. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is dissociated from mental bonds but subject to mental bonds, there is dissociated from mental bonds and not subject to mental bonds.

The aggregate of perception in three ways - there is internal, there is external, there is internal-external, etc. Thus the aggregate of perception is tenfold.

91. The aggregate of perception in one way - associated with contact.

The aggregate of perception in two ways - there is subject to mental hindrances, there is not subject to mental hindrances.

The aggregate of perception in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of perception is tenfold.

The increasing on both sides.

The aggregate of perception in seven ways - there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of perception is sevenfold.

Another aggregate of perception in seven ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of perception is sevenfold.

The aggregate of perception in twenty-four ways - the aggregate of perception with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of perception with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; perception born of eye-contact, 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. Thus the aggregate of perception is twenty-fourfold.

Another aggregate of perception in twenty-four ways - the aggregate of perception with eye-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, perception born of eye-contact, etc. perception born of mind-contact. With ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of perception with mind-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object; perception born of eye-contact, etc. perception born of mind-contact. Thus the aggregate of perception is twenty-fourfold.

The aggregate of perception in thirty ways - the aggregate of perception with eye-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of perception with mind-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; perception born of eye-contact, etc. perception born of mind-contact. Thus the aggregate of perception in thirty ways.

The aggregate of perception in many ways - the aggregate of perception with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of perception with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; perception born of eye-contact, etc. perception born of mind-contact. Thus the aggregate of perception in many ways.

Another aggregate of perception in many ways - the aggregate of perception with eye-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of perception with mind-contact as condition: there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; perception born of eye-contact, 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. Thus the aggregate of perception in many ways.

This is called the aggregate of perception.

4. The Aggregate of Mental Activities

92. Therein, what is the aggregate of mental activities? The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is root, there is non-root.

The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate.

The aggregate of mental activities in four ways - there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included.

The aggregate of mental activities in five ways - there is associated with the faculty of pleasantness, there is associated with the faculty of pain, there is associated with the pleasure faculty, there is associated with the faculty of displeasure, there is associated with the equanimity faculty. Thus the aggregate of mental activities is fivefold.

The aggregate of mental activities in six ways - 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. Thus the aggregate of mental activities is sixfold.

The aggregate of mental activities in seven ways - 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-element-contact, volition born of mind-consciousness-element-contact. Thus the aggregate of mental activities is sevenfold.

The aggregate of mental activities in eight ways - volition born of eye-contact, etc. volition born of body-contact there is accompanied by pleasure, there is accompanied by pain, volition born of mind-element-contact, volition born of mind-consciousness-element-contact. Thus the aggregate of mental activities is eightfold.

The aggregate of mental activities in nine ways - volition born of eye-contact, etc. volition born of mind-element-contact, volition born of mind-consciousness-element-contact there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of mental activities is ninefold.

The aggregate of mental activities in ten ways - volition born of eye-contact, etc. volition born of body-contact there is accompanied by pleasure, there is accompanied by pain, volition born of mind-element-contact, volition born of mind-consciousness-element-contact there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of mental activities is tenfold.

93. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is root, there is non-root.

The aggregate of mental activities in three ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling. There is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality. There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging. There is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement. There is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought. There is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity. There is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. There is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development. There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation. There is trainee, there is one beyond training, there is neither trainee nor one beyond training. There is limited, there is exalted, there is immeasurable. There is limited object, there is exalted object, there is limitless object. There is inferior, there is middling, there is superior. There is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined. There is path as object, there is connected with the path as root, there is path predominance. There is arisen, there is unarisen, there is subject to arise. There is past, there is future, there is present. There is past object, there is future object, there is present object. There is internal, there is external, there is internal-external. There is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of mental activities is tenfold.

94. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is with root, there is without root. There is associated with root, there is dissociated from root. There is both root and with root, there is with root and not root. There is both root and associated with root, there is associated with root and not root. There is non-root with root, there is non-root and rootless. There is mundane, there is supramundane. There is cognizable in some way, there is not cognizable in some way. There is mental corruption, there is non-mental corruption. There is with mental corruptions, there is without mental corruptions. There is associated with mental corruptions, there is dissociated from mental corruptions. There is both mental corruption and with mental corruptions, there is with mental corruptions and not mental corruption. There is both mental corruption and associated with mental corruptions, there is associated with mental corruptions and not mental corruption. There is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions. There is mental fetter, there is non-mental fetter. There is subject to mental fetters, there is not subject to mental fetters. There is associated with mental fetters, there is dissociated from mental fetters. There is both mental fetter and subject to mental fetters, there is subject to mental fetters and not mental fetter. There is both mental fetter and associated with mental fetters, there is associated with mental fetters and not mental fetter. There is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters.

There is mental knot, there is non-mental knot. There is subject to mental knots, there is not subject to mental knots. There is associated with mental knots, there is dissociated from mental knots. There is both mental knot and subject to mental knots, there is subject to mental knots and not mental knot. There is both mental knot and associated with mental knots, there is associated with mental knots and not mental knot. There is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots. There is mental flood, there is non-mental flood. There is subject to mental floods, there is not subject to mental floods. There is associated with mental floods, there is dissociated from mental floods. There is both mental flood and subject to mental floods, there is subject to mental floods and not mental flood. There is both mental flood and associated with mental floods, there is associated with mental floods and not mental flood. There is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods. There is mental bond, there is non-mental bond. There is subject to mental bonds, there is not subject to mental bonds. There is associated with mental bonds, there is dissociated from mental bonds. There is both mental bond and subject to mental bonds, there is subject to mental bonds and not mental bond. There is both mental bond and associated with mental bonds, there is associated with mental bonds and not mental bond. There is dissociated from mental bonds but subject to mental bonds, there is dissociated from mental bonds and not subject to mental bonds. There is mental hindrance, there is non-mental hindrance. There is subject to mental hindrances, there is not subject to mental hindrances. There is associated with mental hindrances, there is dissociated from mental hindrances. There is both mental hindrance and subject to mental hindrances, there is subject to mental hindrances and not mental hindrance. There is both mental hindrance and associated with mental hindrances, there is associated with mental hindrances and not mental hindrance. There is dissociated from mental hindrances but subject to mental hindrances, there is dissociated from mental hindrances and not subject to mental hindrances.

There is adherence, there is non-adherence. There is adhered to, there is not adhered to. There is associated with adherence, there is dissociated from adherence. There is both adherence and adhered to, there is adhered to but not adherence. There is dissociated from adherence but adhered to, there is dissociated from adherence and not adhered to. There is clung-to, there is not clung-to. There is clinging, there is non-clinging. There is subject to clinging, there is not subject to clinging. There is associated with clinging, there is dissociated from clinging. There is both clinging and subject to clinging, there is subject to clinging but not clinging. There is both clinging and associated with clinging, there is associated with clinging but not clinging. There is dissociated from clinging but subject to clinging, there is dissociated from clinging and not subject to clinging.

There is mental defilement, there is non-mental defilement. There is subject to defilement, there is not subject to defilement. There is defiled, there is undefiled. There is associated with mental defilements, there is dissociated from mental defilements. There is both mental defilement and subject to defilement, there is subject to defilement but not mental defilement. There is both mental defilement and defiled, there is defiled but not mental defilement. There is both mental defilement and associated with mental defilements, there is associated with mental defilements but not mental defilement. There is dissociated from mental defilements but subject to defilement, there is dissociated from mental defilements and not subject to defilement. There is to be abandoned through vision, there is not to be abandoned through vision. There is to be abandoned by meditative development, there is not to be abandoned by meditative development. There is connected with a root to be abandoned through vision, there is not connected with a root to be abandoned through vision. There is connected with a root to be abandoned by meditative development, there is not connected with a root to be abandoned by meditative development.

There is with applied thought, there is without applied thought. There is with sustained thought, there is without sustained thought. There is with rapture, there is without rapture. There is accompanied by rapture, there is not accompanied by rapture. There is accompanied by pleasure, there is not accompanied by pleasure. There is accompanied by equanimity, there is not accompanied by equanimity. There is sensual-sphere, there is not sensual-sphere. There is fine-material-sphere, there is not fine-material-sphere. There is immaterial-sphere, there is not immaterial-sphere. There is included, there is not included. There is leading to liberation, there is not leading to liberation. There is fixed in destination, there is undetermined. There is surpassed, there is unsurpassed. There is with conflict, there is without conflict.

The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of mental activities is tenfold.

95. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is with conflict, there is without conflict.

The aggregate of mental activities in three ways - there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of mental activities is tenfold.

The dyad-based.

96. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is root, there is non-root.

The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of mental activities is tenfold.

97. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is with conflict, there is without conflict.

The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of mental activities is tenfold.

98. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is root, there is non-root.

The aggregate of mental activities in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of mental activities is tenfold.

99. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is with conflict, there is without conflict.

The aggregate of mental activities in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of mental activities is tenfold.

The triad-based.

100. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is root, there is non-root.

The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of mental activities is tenfold.

101. The aggregate of mental activities in one way is associated with consciousness.

The aggregate of mental activities in two ways: there is with root, there is without root.

102. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is associated with root, there is dissociated from root.

The aggregate of mental activities in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality, etc. Thus the aggregate of mental activities is tenfold.

103. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is both root and with root, there is with root and not root.

The aggregate of mental activities in three ways - there is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging, etc. Thus the aggregate of mental activities is tenfold.

104. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is both root and associated with root, there is associated with root and not root.

The aggregate of mental activities in three ways - there is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement, etc. Thus the aggregate of mental activities is tenfold.

105. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is non-root with root, there is non-root and rootless.

The aggregate of mental activities in three ways - there is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought, etc. Thus the aggregate of mental activities is tenfold.

106. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is mundane, there is supramundane.

The aggregate of mental activities in three ways - there is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity, etc. Thus the aggregate of mental activities is tenfold.

107. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is cognizable in some way, there is not cognizable in some way.

The aggregate of mental activities in three ways - there is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. Etc. Thus the aggregate of mental activities is tenfold.

108. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is mental corruption, there is non-mental corruption.

The aggregate of mental activities in three ways - there is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development, etc. Thus the aggregate of mental activities is tenfold.

109. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is with mental corruptions, there is without mental corruptions.

The aggregate of mental activities in three ways - there is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation, etc. Thus the aggregate of mental activities is tenfold.

110. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is associated with mental corruptions, there is dissociated from mental corruptions.

The aggregate of mental activities in three ways - there is trainee, there is one beyond training, there is neither trainee nor one beyond training, etc. Thus the aggregate of mental activities is tenfold.

111. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is both mental corruption and with mental corruptions, there is with mental corruptions and not mental corruption.

The aggregate of mental activities in three ways - there is limited, there is exalted, there is immeasurable, etc. Thus the aggregate of mental activities is tenfold.

112. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is both mental corruption and associated with mental corruptions, there is associated with mental corruptions and not mental corruption.

The aggregate of mental activities in three ways - there is limited object, there is exalted object, there is limitless object, etc. Thus the aggregate of mental activities is tenfold.

113. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions.

The aggregate of mental activities in three ways - there is inferior, there is middling, there is superior, etc. Thus the aggregate of mental activities is tenfold.

114. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is mental fetter, there is non-mental fetter.

The aggregate of mental activities in three ways - there is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined, etc. Thus the aggregate of mental activities is tenfold.

115. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is subject to mental fetters, there is not subject to mental fetters.

The aggregate of mental activities in three ways - there is path as object, there is connected with the path as root, there is path predominance, etc. Thus the aggregate of mental activities is tenfold.

116. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is associated with mental fetters, there is dissociated from mental fetters.

The aggregate of mental activities in three ways - there is arisen, there is unarisen, there is subject to arise, etc. Thus the aggregate of mental activities is tenfold.

117. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is both mental fetter and subject to mental fetters, there is subject to mental fetters and not mental fetter.

The aggregate of mental activities in three ways - there is past, there is future, there is present, etc. Thus the aggregate of mental activities is tenfold.

118. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is both mental fetter and associated with mental fetters, there is associated with mental fetters and not mental fetter.

The aggregate of mental activities in three ways - there is past object, there is future object, there is present object, etc. Thus the aggregate of mental activities is tenfold.

119. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters.

The aggregate of mental activities in three ways - there is internal, there is external, there is internal-external, etc. Thus the aggregate of mental activities is tenfold.

120. The aggregate of mental activities in one way - associated with consciousness.

The aggregate of mental activities in two ways - there is mental knot, there is non-mental knot.

The aggregate of mental activities in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of mental activities is tenfold.

The increasing on both sides.

The aggregate of mental activities in seven ways - there is wholesome, there is unwholesome, there is indeterminate; there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of mental activities is sevenfold.

Another aggregate of mental activities in seven ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling; there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included, etc. there is internal object, there is external object, there is internal-external object; there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of mental activities is sevenfold.

The aggregate of mental activities in twenty-four ways - the aggregate of mental activities with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of mental activities with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; volition born of eye-contact, etc. volition born of mind-contact. Thus the aggregate of mental activities is twenty-fourfold.

Another aggregate of mental activities in twenty-four ways - the aggregate of mental activities with eye-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object; volition born of eye-contact, etc. volition born of mind-contact; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of mental activities with mind-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object; 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. Thus the aggregate of mental activities is twenty-fourfold.

The aggregate of mental activities in thirty ways - the aggregate of mental activities with eye-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of mental activities with mind-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; volition born of eye-contact, etc. volition born of mind-contact. Thus the aggregate of mental activities in thirty ways.

The aggregate of mental activities in many ways - the aggregate of mental activities with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of mental activities with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; 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. Thus the aggregate of mental activities in many ways.

Another aggregate of mental activities in many ways - the aggregate of mental activities with eye-contact as condition: there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of mental activities with mind-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; 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. Thus the aggregate of mental activities in many ways.

This is called the aggregate of mental activities.

5. The Aggregate of Consciousness

121. Therein, what is the aggregate of consciousness? The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with root, there is without root.

The aggregate of consciousness in three ways - there is wholesome, there is unwholesome, there is indeterminate.

The aggregate of consciousness in four ways - there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included.

The aggregate of consciousness in five ways - there is associated with the faculty of pleasantness, there is associated with the faculty of pain, there is associated with the pleasure faculty, there is associated with the faculty of displeasure, there is associated with the equanimity faculty. Thus the aggregate of consciousness is fivefold.

The aggregate of consciousness in six ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Thus the aggregate of consciousness is sixfold.

The aggregate of consciousness in seven ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element. Thus the aggregate of consciousness is sevenfold.

The aggregate of consciousness in eight ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness there is accompanied by pleasure, there is accompanied by pain, mind-element, mind-consciousness element. Thus the aggregate of consciousness is eightfold.

The aggregate of consciousness in nine ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of consciousness is ninefold.

The aggregate of consciousness in ten ways - Eye-consciousness... etc. body-consciousness there is accompanied by pleasure, there is accompanied by pain, mind-element, mind-consciousness element there is wholesome, there is unwholesome, there is indeterminate. Thus the aggregate of consciousness is tenfold.

122. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with root, there is without root.

The aggregate of consciousness in three ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling. There is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality. There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging. There is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement. There is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought. There is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity. There is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. There is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development. There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation. There is trainee, there is one beyond training, there is neither trainee nor one beyond training. There is limited, there is exalted, there is immeasurable. There is limited object, there is exalted object, there is limitless object. There is inferior, there is middling, there is superior. There is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined. There is path as object, there is connected with the path as root, there is path predominance. There is arisen, there is unarisen, there is subject to arise. There is past, there is future, there is present. There is past object, there is future object, there is present object. There is internal, there is external, there is internal-external. There is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of consciousness is tenfold.

123. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with root, there is dissociated from root. There is non-root with root, there is non-root and rootless. There is mundane, there is supramundane. There is cognizable in some way, there is not cognizable in some way. There is with mental corruptions, there is without mental corruptions. There is associated with mental corruptions, there is dissociated from mental corruptions. There is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions. There is subject to mental fetters, there is not subject to mental fetters. There is associated with mental fetters, there is dissociated from mental fetters. There is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters.

There is subject to mental knots, there is not subject to mental knots. There is associated with mental knots, there is dissociated from mental knots. There is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots. There is subject to mental floods, there is not subject to mental floods. There is associated with mental floods, there is dissociated from mental floods. There is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods. There is subject to mental bonds, there is not subject to mental bonds. There is associated with mental bonds, there is dissociated from mental bonds. There is dissociated from mental bonds but subject to mental bonds, there is dissociated from mental bonds and not subject to mental bonds. There is subject to mental hindrances, there is not subject to mental hindrances. There is associated with mental hindrances, there is dissociated from mental hindrances. There is dissociated from mental hindrances but subject to mental hindrances, there is dissociated from mental hindrances and not subject to mental hindrances.

There is adhered to, there is not adhered to. There is associated with adherence, there is dissociated from adherence. There is dissociated from adherence but adhered to, there is dissociated from adherence and not adhered to. There is clung-to, there is not clung-to. There is subject to clinging, there is not subject to clinging. There is associated with clinging, there is dissociated from clinging. There is dissociated from clinging but subject to clinging, there is dissociated from clinging and not subject to clinging. There is subject to defilement, there is not subject to defilement. There is defiled, there is undefiled. There is associated with mental defilements, there is dissociated from mental defilements. There is dissociated from mental defilements but subject to defilement, there is dissociated from mental defilements and not subject to defilement. There is to be abandoned through vision, there is not to be abandoned through vision. There is to be abandoned by meditative development, there is not to be abandoned by meditative development. There is connected with a root to be abandoned through vision, there is not connected with a root to be abandoned through vision. There is connected with a root to be abandoned by meditative development, there is not connected with a root to be abandoned by meditative development.

There is with applied thought, there is without applied thought. There is with sustained thought, there is without sustained thought. There is with rapture, there is without rapture. There is accompanied by rapture, there is not accompanied by rapture. There is accompanied by pleasure, there is not accompanied by pleasure. There is accompanied by equanimity, there is not accompanied by equanimity. There is sensual-sphere, there is not sensual-sphere. There is fine-material-sphere, there is not fine-material-sphere. There is immaterial-sphere, there is not immaterial-sphere, there is included, there is not included. There is leading to liberation, there is not leading to liberation. There is fixed in destination, there is undetermined. There is surpassed, there is unsurpassed. There is with conflict, there is without conflict.

The aggregate of consciousness in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of consciousness is tenfold.

124. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with conflict, there is without conflict.

The aggregate of consciousness in three ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling. There is resultant, etc. there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of consciousness is tenfold.

The dyad-based.

125. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with root, there is without root.

The aggregate of consciousness in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of consciousness is tenfold.

126. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with root, there is dissociated from root, etc. there is with conflict, there is without conflict.

The aggregate of consciousness in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of consciousness is tenfold.

127. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with root, there is without root.

The aggregate of consciousness in three ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling. There is resultant, etc. there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of consciousness is tenfold.

128. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with root, there is dissociated from root, etc. there is with conflict, there is without conflict.

The aggregate of consciousness in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of consciousness is tenfold.

The triad-based.

129. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with root, there is without root.

The aggregate of consciousness in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. Thus the aggregate of consciousness is tenfold.

130. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with root, there is dissociated from root.

131. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is non-root with root, there is non-root and rootless.

The aggregate of consciousness in three ways - there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality, etc. Thus the aggregate of consciousness is tenfold.

132. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is mundane, there is supramundane.

The aggregate of consciousness in three ways - there is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging, etc. Thus the aggregate of consciousness is tenfold.

133. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is cognizable in some way, there is not cognizable in some way.

The aggregate of consciousness in three ways - there is defiled and subject to defilement, there is undefiled but subject to defilement, there is undefiled and not subject to defilement, etc. Thus the aggregate of consciousness is tenfold.

134. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is with mental corruptions, there is without mental corruptions.

The aggregate of consciousness in three ways - there is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought, etc. Thus the aggregate of consciousness is tenfold.

135. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with mental corruptions, there is dissociated from mental corruptions.

The aggregate of consciousness in three ways - there is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity, etc. Thus the aggregate of consciousness is tenfold.

136. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is dissociated from mental corruptions but with mental corruptions, there is dissociated from mental corruptions and without mental corruptions.

The aggregate of consciousness in three ways - there is to be abandoned through vision, there is to be abandoned by meditative development, there is to be abandoned neither by seeing nor by meditative development. Etc. Thus the aggregate of consciousness is tenfold.

137. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is subject to mental fetters, there is not subject to mental fetters.

The aggregate of consciousness in three ways - there is connected with a root to be abandoned through vision, there is connected with a root to be abandoned by meditative development, there is connected with a root to be abandoned neither by seeing nor by meditative development, etc. Thus the aggregate of consciousness is tenfold.

138. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with mental fetters, there is dissociated from mental fetters.

The aggregate of consciousness in three ways - there is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation, etc. Thus the aggregate of consciousness is tenfold.

139. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is dissociated from mental fetters but subject to mental fetters, there is dissociated from mental fetters and not subject to mental fetters.

The aggregate of consciousness in three ways - there is trainee, there is one beyond training, there is neither trainee nor one beyond training, etc. Thus the aggregate of consciousness is tenfold.

140. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is subject to mental knots, there is not subject to mental knots.

The aggregate of consciousness in three ways - there is limited, there is exalted, there is immeasurable, etc. Thus the aggregate of consciousness is tenfold.

141. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with mental knots, there is dissociated from mental knots.

The aggregate of consciousness in three ways - there is limited object, there is exalted object, there is limitless object, etc. Thus the aggregate of consciousness is tenfold.

142. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is dissociated from mental knots but subject to mental knots, there is dissociated from mental knots and not subject to mental knots.

The aggregate of consciousness in three ways - there is inferior, there is middling, there is superior, etc. Thus the aggregate of consciousness is tenfold.

143. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is subject to mental floods, there is not subject to mental floods.

The aggregate of consciousness in three ways - there is with fixed course of the wrong path, there is with fixed course of the right path, there is undetermined, etc. Thus the aggregate of consciousness is tenfold.

144. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with mental floods, there is dissociated from mental floods.

The aggregate of consciousness in three ways - there is path as object, there is connected with the path as root, there is path predominance, etc. Thus the aggregate of consciousness is tenfold.

145. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is dissociated from mental floods but subject to mental floods, there is dissociated from mental floods and not subject to mental floods.

The aggregate of consciousness in three ways - there is arisen, there is unarisen, there is subject to arise, etc. Thus the aggregate of consciousness is tenfold.

146. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is subject to mental bonds, there is not subject to mental bonds.

The aggregate of consciousness in three ways - there is past, there is future, there is present, etc. Thus the aggregate of consciousness is tenfold.

147. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is associated with mental bonds, there is dissociated from mental bonds.

The aggregate of consciousness in three ways - there is past object, there is future object, there is present object, etc. Thus the aggregate of consciousness is tenfold.

148. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is dissociated from mental bonds but subject to mental bonds, there is dissociated from mental bonds and not subject to mental bonds.

The aggregate of consciousness in three ways - there is internal, there is external, there is internal-external, etc. Thus the aggregate of consciousness is tenfold.

149. The aggregate of consciousness in one way - associated with contact.

The aggregate of consciousness in two ways - there is subject to mental hindrances, there is not subject to mental hindrances.

The aggregate of consciousness in three ways - there is internal object, there is external object, there is internal-external object, etc. Thus the aggregate of consciousness is tenfold.

The increasing on both sides.

The aggregate of consciousness in seven ways - there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of consciousness is sevenfold.

Another aggregate of consciousness in seven ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included. Thus the aggregate of consciousness is sevenfold.

The aggregate of consciousness in twenty-four ways - the aggregate of consciousness with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of consciousness with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Thus the aggregate of consciousness is twenty-fourfold.

Another aggregate of consciousness in twenty-four ways - the aggregate of consciousness with eye-contact as condition: there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling, etc. there is internal object, there is external object, there is internal-external object; Eye-consciousness... etc. body-consciousness, mind-consciousness; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of consciousness with mind-contact as condition: there is internal object, there is external object, there is internal-external object; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Thus the aggregate of consciousness is twenty-fourfold.

The aggregate of consciousness in thirty ways - the aggregate of consciousness with eye-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of consciousness with mind-contact as condition: there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Thus the aggregate of consciousness in thirty ways.

The aggregate of consciousness in many ways - the aggregate of consciousness with eye-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included, eye-consciousness, etc. mind-consciousness; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of consciousness with mind-contact as condition: there is wholesome, there is unwholesome, there is indeterminate, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included, eye-consciousness, etc. mind-consciousness. Thus the aggregate of consciousness in many ways.

Another aggregate of consciousness in many ways - the aggregate of consciousness with eye-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; with ear-contact as condition, etc. with nose-contact as condition, etc. with tongue-contact as condition, etc. with body-contact as condition, etc. the aggregate of consciousness with mind-contact as condition: there is associated with pleasant feeling, etc. there is internal object, there is external object, there is internal-external object, there is sensual-sphere, there is fine-material-sphere, there is immaterial-sphere, there is not included; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Thus the aggregate of consciousness in many ways.

This is called the aggregate of consciousness.

The Higher Teaching Analysis.

3. The Question Section

150. The five aggregates – the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness.

151. Of the five aggregates, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

152. The aggregate of matter is indeterminate. The four aggregates may be wholesome, may be unwholesome, may be indeterminate. Two aggregates are not to be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". Three aggregates may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The aggregate of matter is a state that is neither resultant nor has resultant quality. The four aggregates may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality. The aggregate of matter may be clung-to and subject to clinging, may be not clung-to but subject to clinging. The four aggregates may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

The aggregate of matter is undefiled but subject to defilement. The four aggregates may be defiled and subject to defilement, may be undefiled but subject to defilement, may be undefiled and not subject to defilement. The aggregate of matter is without applied and sustained thought. Three aggregates may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The aggregate of mental activities may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said - "with applied and sustained thought", nor "without applied but sustained thought only", nor "without applied and sustained thought". The aggregate of matter is not to be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity". The aggregate of feeling may be accompanied by rapture, not accompanied by pleasure, not accompanied by equanimity, may not be said - "accompanied by rapture". Three aggregates may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, may not be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity".

The aggregate of matter is to be abandoned neither by seeing nor by meditative development. The four aggregates may be to be abandoned through vision, may be to be abandoned by meditative development, may be to be abandoned neither by seeing nor by meditative development. The aggregate of matter is connected with a root to be abandoned neither by seeing nor by meditative development. The four aggregates may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development, may be connected with a root to be abandoned neither by seeing nor by meditative development. The aggregate of matter is leading to neither accumulation nor to non-accumulation. The four aggregates may be leading to accumulation, may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. The aggregate of matter is neither trainee nor one beyond training. The four aggregates may be trainee, may be one beyond training, may be neither trainee nor one beyond training. The aggregate of matter is limited. The four aggregates may be limited, may be exalted, may be immeasurable. The aggregate of matter is without sense-object. The four aggregates may have a limited object, may have an exalted object, may have a limitless object, may not be said - "having a limited object", nor "having an exalted object", nor "having a limitless object". The aggregate of matter is middling. The four aggregates may be inferior, may be middling, may be superior. The aggregate of matter is undetermined. The four aggregates may be with fixed course of the wrong path, may be with fixed course of the right path, may be undetermined.

The aggregate of matter is without sense-object. The four aggregates may have the path as object, may be connected with the path as root, may have path predominance, may not be said to be - "having the path as object", nor "connected with the path as root", nor "having path predominance"; may be arisen, may be unarisen, may be subject to arise; may be past, may be future, may be present. The aggregate of matter is without sense-object. The four aggregates may have a past object, may have a future object, may have a present object, may not be said to be - "having a past object", nor "having a future object", nor "having a present object"; may be internal, may be external, may be internal-external. The aggregate of matter is without sense-object. The four aggregates may have an internal object, may have an external object, may have an internal-external object, may not be said to be - "having an internal object", nor "having an external object", nor "having an internal-external object". The four aggregates are non-manifest and non-impinging. The aggregate of matter may be manifest and impinging, may be non-manifest but impinging, may be non-manifest and non-impinging.

2. The twos

153. The four aggregates are not roots. The aggregate of mental activities may be a root, may not be a root. The aggregate of matter is rootless. The four aggregates may be with root, may be rootless. The aggregate of matter is dissociated from root. The four aggregates may be associated with root, may be dissociated from root. The aggregate of matter is not to be said - "both a root and with root", nor "with root and not a root". Three aggregates are not to be said - "both roots and with root", may be with root and not roots, may not be said - "with root and not roots". The aggregate of mental activities may be both a root and with root, may be with root and not a root, may not be said - "both a root and with root", nor "with root and not a root". The aggregate of matter is not to be said - "both a root and associated with root", nor "associated with root and not a root". Three aggregates are not to be said - "both roots and associated with root", may be associated with root and not roots, may not be said - "associated with root and not roots". The aggregate of mental activities may be both a root and associated with root, may be associated with root and not a root, may not be said - "both a root and associated with root", nor "associated with root and not a root". The aggregate of matter is non-root and rootless. Three aggregates may be non-roots with root, may be non-roots and rootless. The aggregate of mental activities may be non-root with root, may be non-root and rootless, may not be said - "non-root with root", nor "non-root and rootless".

With condition, conditioned.

The four aggregates are non-manifest. The aggregate of matter may be manifest, may be non-manifest. The four aggregates are non-impinging. The aggregate of matter may be impinging, may be non-impinging. The aggregate of matter is matter. The four aggregates are immaterial. The aggregate of matter is mundane. The four aggregates may be mundane, may be supramundane; cognizable in some way, not cognizable in some way.

The four aggregates are non-mental corruptions. The aggregate of mental activities may be a mental corruption, may be a non-mental corruption. The aggregate of matter is with mental corruptions. The four aggregates may be with mental corruptions, may be without mental corruptions. The aggregate of matter is dissociated from mental corruptions. The four aggregates may be associated with mental corruptions, may be dissociated from mental corruptions. The aggregate of matter is not to be said - "both a mental corruption and with mental corruptions", it is with mental corruptions and not a mental corruption. Three aggregates are not to be said - "both mental corruptions and with mental corruptions", they may be with mental corruptions and not mental corruptions, they may not be said - "with mental corruptions and not mental corruptions". The aggregate of mental activities may be both a mental corruption and with mental corruptions, may be with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and with mental corruptions", nor "with mental corruptions and not a mental corruption". The aggregate of matter is not to be said - "both a mental corruption and associated with mental corruptions", nor "associated with mental corruptions and not a mental corruption". Three aggregates are not to be said - "both mental corruptions and associated with mental corruptions", they may be associated with mental corruptions and not mental corruptions, they may not be said - "associated with mental corruptions and not mental corruptions". The aggregate of mental activities may be both a mental corruption and associated with mental corruptions, may be associated with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and associated with mental corruptions", nor "associated with mental corruptions and not a mental corruption". The aggregate of matter is dissociated from mental corruptions but with mental corruptions. The four aggregates may be dissociated from mental corruptions but with mental corruptions, may be dissociated from mental corruptions and without mental corruptions, may not be said - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions".

The four aggregates are non-mental fetters. The aggregate of mental activities may be a mental fetter, may be a non-mental fetter. The aggregate of matter is subject to mental fetters. The four aggregates may be subject to mental fetters, may be not subject to mental fetters. The aggregate of matter is dissociated from mental fetters. The four aggregates may be associated with mental fetters, may be dissociated from mental fetters. The aggregate of matter is not to be said - "both a mental fetter and subject to mental fetters", "subject to mental fetters and not a mental fetter". Three aggregates are not to be said - "both mental fetters and subject to mental fetters", they may be subject to mental fetters and not mental fetters, they may not be said - "subject to mental fetters and not mental fetters". The aggregate of mental activities may be both a mental fetter and subject to mental fetters, may be subject to mental fetters and not a mental fetter, may not be said - "both a mental fetter and subject to mental fetters", nor "subject to mental fetters and not a mental fetter". The aggregate of matter is not to be said - "both a mental fetter and associated with mental fetters", nor "associated with mental fetters and not a mental fetter". Three aggregates are not to be said - "both mental fetters and associated with mental fetters", they may be associated with mental fetters and not mental fetters, they may not be said - "associated with mental fetters and not mental fetters". The aggregate of mental activities may be both a mental fetter and associated with mental fetters, may be associated with mental fetters and not a mental fetter, may not be said - "both a mental fetter and associated with mental fetters", nor "associated with mental fetters and not a mental fetter". The aggregate of matter is dissociated from mental fetters but subject to mental fetters. The four aggregates may be dissociated from mental fetters but subject to mental fetters, may be dissociated from mental fetters and not subject to mental fetters, may not be said - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters".

The four aggregates are non-mental knots. The aggregate of mental activities may be a mental knot, may be a non-mental knot. The aggregate of matter is subject to mental knots. The four aggregates may be subject to mental knots, may be not subject to mental knots. The aggregate of matter is dissociated from mental knots. The four aggregates may be associated with mental knots, may be dissociated from mental knots. The aggregate of matter is not to be said - "both a mental knot and subject to mental knots", "subject to mental knots and not a mental knot". Three aggregates are not to be said - "both mental knots and subject to mental knots", may be subject to mental knots and not mental knots, may not be said - "subject to mental knots and not mental knots". The aggregate of mental activities may be both a mental knot and subject to mental knots, may be subject to mental knots and not a mental knot, may not be said - "both a mental knot and subject to mental knots", nor "subject to mental knots and not a mental knot". The aggregate of matter is not to be said - "both a mental knot and associated with mental knots", nor "associated with mental knots and not a mental knot". Three aggregates are not to be said - "both mental knots and associated with mental knots", may be associated with mental knots and not mental knots, may not be said - "associated with mental knots and not mental knots". The aggregate of mental activities may be both a mental knot and associated with mental knots, may be associated with mental knots and not a mental knot, may not be said - "both a mental knot and associated with mental knots", nor "associated with mental knots and not a mental knot". The aggregate of matter is dissociated from mental knots but subject to mental knots. The four aggregates may be dissociated from mental knots but subject to mental knots, may be dissociated from mental knots and not subject to mental knots, may not be said - "dissociated from mental knots but subject to mental knots", nor "dissociated from mental knots and not subject to mental knots".

The four aggregates are non-mental floods, etc. non-mental bonds, etc. non-mental hindrances. The aggregate of mental activities may be a mental hindrance, may be a non-mental hindrance. The aggregate of matter is subject to mental hindrances. The four aggregates may be subject to mental hindrances, may be not subject to mental hindrances. The aggregate of matter is dissociated from mental hindrances. The four aggregates may be associated with mental hindrances, may be dissociated from mental hindrances. The aggregate of matter is not to be said - "both a mental hindrance and subject to mental hindrances", "subject to mental hindrances and not a mental hindrance". Three aggregates are not to be said - "both mental hindrances and subject to mental hindrances", may be subject to mental hindrances and not mental hindrances, may not be said - "subject to mental hindrances and not mental hindrances". The aggregate of mental activities may be both a mental hindrance and subject to mental hindrances, may be subject to mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and subject to mental hindrances", nor "subject to mental hindrances and not a mental hindrance". The aggregate of matter is not to be said - "both a mental hindrance and associated with mental hindrances", nor "associated with mental hindrances and not a mental hindrance". Three aggregates are not to be said - "both mental hindrances and associated with mental hindrances", may be associated with mental hindrances and not mental hindrances, may not be said - "associated with mental hindrances and not mental hindrances". The aggregate of mental activities may be both a mental hindrance and associated with mental hindrances, may be associated with mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and associated with mental hindrances", nor "associated with mental hindrances and not a mental hindrance". The aggregate of matter is dissociated from mental hindrances but subject to mental hindrances. The four aggregates may be dissociated from mental hindrances but subject to mental hindrances, may be dissociated from mental hindrances and not subject to mental hindrances, may not be said - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances".

The four aggregates are non-adherence. The aggregate of mental activities may be adherence, may be non-adherence. The aggregate of matter is adhered to. The four aggregates may be adhered to, may be not adhered to. The aggregate of matter is dissociated from adherence. The three aggregates may be associated with adherence, may be dissociated from adherence. The aggregate of mental activities may be associated with adherence, may be dissociated from adherence, may not be said - "associated with adherence", nor "dissociated from adherence". The aggregate of matter is not to be said - "both adherence and adhered to", "adhered to but not adherence". Three aggregates are not to be said - "both adherence and adhered to", may be adhered to but not adherence, may not be said - "adhered to but not adherence". The aggregate of mental activities may be both adherence and adhered to, may be adhered to but not adherence, may not be said - "both adherence and adhered to", nor "adhered to but not adherence". The aggregate of matter is dissociated from adherence but adhered to. The four aggregates may be dissociated from adherence but adhered to, may be dissociated from adherence and not adhered to, may not be said - "dissociated from adherence but adhered to", nor "dissociated from adherence and not adhered to".

The aggregate of matter is without sense-object. The four aggregates are with sense-object. The aggregate of consciousness is consciousness. The four aggregates are not consciousness. The three aggregates are mental factors. The two aggregates are not mental factors. The three aggregates are associated with consciousness. The aggregate of matter is dissociated from consciousness. The aggregate of consciousness is not to be said - "associated with consciousness", nor "dissociated from consciousness". The three aggregates are conjoined with consciousness. The aggregate of matter is disjoined from consciousness. The aggregate of consciousness is not to be said - "conjoined with consciousness", nor "disjoined from consciousness". The three aggregates are consciousness-originated. The aggregate of consciousness is not consciousness-originated. The aggregate of matter may be consciousness-originated, may be not consciousness-originated. The three aggregates are concomitant with consciousness. The aggregate of consciousness is not concomitant with consciousness. The aggregate of matter may be concomitant with consciousness, may be not concomitant with consciousness. The three aggregates are consecutive to consciousness. The aggregate of consciousness is not consecutive to consciousness. The aggregate of matter may be consecutive to consciousness, may be not consecutive to consciousness. The three aggregates originate conjoined with consciousness. The two aggregates do not originate conjoined with consciousness. The three aggregates originate conjoined with consciousness and arise together with it. The two aggregates do not originate conjoined with consciousness and arise together with it. The three aggregates originate conjoined with consciousness and follow it. The two aggregates do not originate conjoined with consciousness and follow it.

The aggregate of consciousness is internal. Three aggregates are external. The aggregate of matter may be internal, may be external. Four aggregates are non-derived. The aggregate of matter may be derived, may be non-derived, may be clung-to, may be not clung-to. Four aggregates are not clinging. The aggregate of mental activities may be clinging, may be not clinging. The aggregate of matter is subject to clinging. Four aggregates may be subject to clinging, may be not subject to clinging. The aggregate of matter is dissociated from clinging. Four aggregates may be associated with clinging, may be dissociated from clinging. The aggregate of matter is not to be said - "both clinging and subject to clinging", "subject to clinging but not clinging". Three aggregates are not to be said - "both clinging and subject to clinging", may be subject to clinging but not clinging, may not be said - "subject to clinging but not clinging". The aggregate of mental activities may be both clinging and subject to clinging, may be subject to clinging but not clinging, may not be said - "both clinging and subject to clinging", nor "subject to clinging but not clinging". The aggregate of matter is not to be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". Three aggregates are not to be said - "both clinging and associated with clinging", may be associated with clinging but not clinging, may not be said - "associated with clinging but not clinging". The aggregate of mental activities may be both clinging and associated with clinging, may be associated with clinging but not clinging, may not be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". The aggregate of matter is dissociated from clinging but subject to clinging. Four aggregates may be dissociated from clinging but subject to clinging, may be dissociated from clinging and not subject to clinging, may not be said - "dissociated from clinging but subject to clinging", nor "dissociated from clinging and not subject to clinging".

Four aggregates are not mental defilements. The aggregate of mental activities may be mental defilement, may be not mental defilement. The aggregate of matter is subject to defilement. Four aggregates may be subject to defilement, may be not subject to defilement. The aggregate of matter is undefiled. Four aggregates may be defiled, may be undefiled. The aggregate of matter is dissociated from mental defilements. Four aggregates may be associated with mental defilements, may be dissociated from mental defilements. The aggregate of matter is not to be said - "both mental defilement and subject to defilement", "subject to defilement but not mental defilement". Three aggregates are not to be said - "both mental defilements and subject to defilement", may be subject to defilement but not mental defilements, may not be said - "subject to defilement but not mental defilements". The aggregate of mental activities may be both mental defilement and subject to defilement, may be subject to defilement but not mental defilement, may not be said - "both mental defilement and subject to defilement", nor "subject to defilement but not mental defilement". The aggregate of matter is not to be said - "both mental defilement and defiled", nor "defiled but not mental defilement". Three aggregates are not to be said - "both mental defilement and defiled", may be defiled but not mental defilements, may not be said - "defiled but not mental defilements". The aggregate of mental activities may be both mental defilement and defiled, may be defiled but not mental defilement, may not be said - "both mental defilement and defiled", nor "defiled but not mental defilement".

The aggregate of matter is not to be said - "both mental defilement and associated with mental defilements", nor "associated with mental defilements but not mental defilement". Three aggregates are not to be said - "both mental defilements and associated with mental defilements", may be associated with mental defilements but not mental defilements, may not be said - "associated with mental defilements but not mental defilements". The aggregate of mental activities may be both mental defilement and associated with mental defilements, may be associated with mental defilements but not mental defilement, may not be said - "both mental defilement and associated with mental defilements", nor "associated with mental defilements but not mental defilement". The aggregate of matter is dissociated from mental defilements but subject to defilement. The four aggregates may be dissociated from mental defilements but subject to defilement, may be dissociated from mental defilements and not subject to defilement, may not be said - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement".

The aggregate of matter is not to be abandoned through vision. The four aggregates may be to be abandoned through vision, may be not to be abandoned through vision. The aggregate of matter is not to be abandoned by meditative development. The four aggregates may be to be abandoned by meditative development, may be not to be abandoned by meditative development. The aggregate of matter is not connected with a root to be abandoned through vision. The four aggregates may be connected with a root to be abandoned through vision, may not be connected with a root to be abandoned through vision. The aggregate of matter is not connected with a root to be abandoned by meditative development. The four aggregates may be connected with a root to be abandoned by meditative development, may not be connected with a root to be abandoned by meditative development. The aggregate of matter is without applied thought. The four aggregates may be with applied thought, may be without applied thought. The aggregate of matter is without sustained thought. The four aggregates may be with sustained thought, may be without sustained thought. The aggregate of matter is without rapture, the four aggregates may be with rapture, may be without rapture. The aggregate of matter is not accompanied by rapture. The four aggregates may be accompanied by rapture, may be not accompanied by rapture. Two aggregates are not accompanied by pleasure. Three aggregates may be accompanied by pleasure, may be not accompanied by pleasure. Two aggregates are not accompanied by equanimity. Three aggregates may be accompanied by equanimity, may be not accompanied by equanimity.

The aggregate of matter is sensual-sphere. The four aggregates may be sensual-sphere, may be non-sensual-sphere. The aggregate of matter is not fine-material-sphere. The four aggregates may be fine-material-sphere, may be non-fine-material-sphere. The aggregate of matter is not immaterial-sphere. The four aggregates may be immaterial-sphere, may be not immaterial-sphere. The aggregate of matter is included. The four aggregates may be included, may be not included. The aggregate of matter is not leading to liberation. The four aggregates may be leading to liberation, may be not leading to liberation. The aggregate of matter is undetermined. The four aggregates may be fixed in destination, may be undetermined. The aggregate of matter is surpassed. The four aggregates may be surpassed, may be unsurpassed. The aggregate of matter is without conflict. The four aggregates may be with conflict, may be without conflict.

The question section.

The Analysis of Aggregates is concluded.

2. Analysis of Sense Bases

1. The Suttanta Classification

154. The twelve sense bases - the eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base.

The eye is impermanent, suffering, non-self, subject to change. Visible forms are impermanent, suffering, non-self, subject to change. The ear is impermanent, suffering, non-self, subject to change. Sounds are impermanent, suffering, non-self, subject to change. The nose is impermanent, suffering, non-self, subject to change. Odours are impermanent, suffering, non-self, subject to change. The tongue is impermanent, suffering, non-self, subject to change. Flavours are impermanent, suffering, non-self, subject to change. The body is impermanent, suffering, non-self, subject to change. Tangible objects are impermanent, suffering, non-self, subject to change. The mind is impermanent, suffering, non-self, subject to change. Mental phenomena are impermanent, suffering, non-self, subject to change.

The Discourse Analysis.

2. The Abhidhamma Classification

155. The twelve sense bases - the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base, the visible form sense base, the sound sense base, the odour sense base, the flavour sense base, the touch sense base, the mind-object sense base.

156. Therein, what is the eye sense base? Whatever eye is sensitive matter derived from the four primary elements, included in individual existence, non-manifest, impinging, by which eye that is non-manifest and impinging one saw or sees or will see or might see matter that is manifest and impinging, that is the eye, that is the eye sense base, that is the eye-element, that is the eye-faculty, that is the world, that is the door, that is the ocean, that is the pure, that is the field, that is the site, that is the guide, that is the organ of sight, that is the near shore, that is the empty village. This is called "the eye sense base".

157. Therein, what is the ear sense base? Whatever ear is sensitive matter derived from the four primary elements, included in individual existence, non-manifest, impinging, by which ear that is non-manifest and impinging one heard or hears or will hear or might hear sound that is non-manifest and impinging, that is the ear, that is the ear sense base, that is the ear-element, that is the ear-faculty, that is the world, that is the door, that is the ocean, that is the pure, that is the field, that is the site, that is the near shore, that is the empty village. This is called "the ear sense base".

158. Therein, what is the nose sense base? Whatever nose is sensitive matter derived from the four primary elements, included in individual existence, non-manifest, impinging, by which nose that is non-manifest and impinging one smelled or smells or will smell or might smell odour that is non-manifest and impinging, that is the nose, that is the nose sense base, that is the nose element, that is the nose-faculty, that is the world, that is the door, that is the ocean, that is the pure, that is the field, that is the site, that is the near shore, that is the empty village. This is called "the nose sense base".

159. Therein, what is the tongue sense base? Whatever tongue is sensitive matter derived from the four primary elements, included in individual existence, non-manifest, impinging, by which tongue that is non-manifest and impinging one tasted or tastes or will taste or might taste flavour that is non-manifest and impinging, that is the tongue, that is the tongue sense base, that is the tongue-element, that is the tongue-faculty, that is the world, that is the door, that is the ocean, that is the pure, that is the field, that is the site, that is the near shore, that is the empty village. This is called "the tongue sense base".

160. Therein, what is the body sense base? Whatever body is sensitive matter derived from the four primary elements, included in individual existence, non-manifest, impinging, by which body that is non-manifest and impinging one touched or touches or will touch or might touch a tangible object that is non-manifest and impinging, that is the body, that is the body sense base, that is the body element, that is the body faculty, that is the world, that is the door, that is the ocean, that is the pure, that is the field, that is the site, that is the near shore, that is the empty village. This is called "the body sense base".

161. Therein, what is the mind sense base? The mind sense base in one way - associated with contact.

The mind sense base in two ways - there is with root, there is without roots.

The mind sense base in three ways - there is wholesome, there is unwholesome, there is indeterminate.

The mind sense base in four ways - there is sensual-sphere of existence, there is fine-material-sphere, there is immaterial-sphere of existence, there is not included.

The mind sense base in five ways - there is associated with the faculty of pleasantness, there is associated with the faculty of pain, there is associated with the pleasure faculty, there is associated with the faculty of displeasure, there is associated with the equanimity faculty.

The mind sense base in six ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Thus the mind sense base is sixfold.

The mind sense base in seven ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element. Thus the mind sense base is sevenfold.

The mind sense base in eight ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness there is accompanied by pleasure, there is accompanied by pain, mind-element, mind-consciousness element. Thus the mind sense base is eightfold.

The mind sense base in nine ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element there is wholesome, there is unwholesome, there is indeterminate. Thus the mind sense base is ninefold.

The mind sense base in ten ways - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness there is accompanied by pleasure, there is accompanied by pain, mind-element, mind-consciousness element there is wholesome, there is unwholesome, there is indeterminate. Thus the mind sense base is tenfold.

The mind sense base in one way - associated with contact.

The mind sense base in two ways - there is with root, there is without roots.

The mind sense base in three ways - there is associated with pleasant feeling, there is associated with unpleasant feeling, there is associated with neither-unpleasant-nor-pleasant feeling, etc. Thus the mind sense base in many ways. This is called "mind sense base".

162. Therein, what is the visible form sense base? Whatever matter is derived from the four primary elements, radiance of colour, manifest, impinging - blue, yellow, red, white, black, crimson, green, green-coloured, mango-sprout-coloured, long, short, subtle, gross, round, circular, four-sided, six-sided, eight-sided, sixteen-sided, sloping, elevated, shade, sunshine, light, darkness, cloud, frost, smoke, dust, the radiance of colour of the disc of the moon, the radiance of colour of the disc of the sun, the radiance of colour of the stars, the radiance of colour of the disc of a mirror, the radiance of colour of gems, conch shells, pearls and lapis lazuli, the radiance of colour of gold and silver, or whatever other matter there is derived from the four primary elements, radiance of colour, manifest, impinging, whatever matter is manifest and impinging that one saw or sees or will see or might see with the eye that is non-manifest and impinging, that is matter, that is the visible form sense base, that is the material element. This is called "the visible form sense base".

163. Therein, what is the sound sense base? Whatever sound is derived from the four primary elements, non-manifest, impinging - the sound of a drum, the sound of a small drum, the sound of a conch, the sound of a small drum, the sound of singing, the sound of music, the sound of a cymbal, the sound of hands, the shouting sound of beings, the sound of the collision of elements, the sound of wind, the sound of water, the sound of human beings, the sound of non-human beings - or whatever other sound there is derived from the four primary elements, non-manifest, impinging, whatever sound that is non-manifest and impinging one heard or hears or will hear or might hear by the ear that is non-manifest and impinging, that is sound, that is the sound sense base, that is the sound element. This is called "the sound sense base".

164. Therein, what is the odour sense base? Whatever odour is derived from the four primary elements, non-manifest, impinging - the odour of roots, the odour of heartwood, the odour of bark, the odour of leaves, the odour of flowers, the odour of fruits, the odour of raw things, the odour of raw flesh, pleasant odour, unpleasant odour - or whatever other odour there is derived from the four primary elements, non-manifest, impinging, whatever odour that is non-manifest and impinging one smelled or smells or will smell or might smell by the nose that is non-manifest and impinging, that is odour, that is the odour sense base, that is the odour element. This is called "the odour sense base".

165. Therein, what is the flavour sense base? Whatever flavour is derived from the four primary elements, non-manifest, impinging - root flavour, trunk flavour, bark flavour, leaf flavour, flower flavour, fruit flavour, sour, sweet, bitter, pungent, salty, alkaline, acidic, astringent, pleasant, unpleasant - or whatever other flavour there is derived from the four primary elements, non-manifest, impinging, whatever flavour that is non-manifest and impinging one tasted or tastes or will taste or might taste by the tongue that is non-manifest and impinging, that is flavour, that is the flavour sense base, that is the flavour element. This is called "the flavour sense base".

166. Therein, what is the touch sense base? The solid element, the heat element, the air element, hard, soft, smooth, rough, pleasant contact, unpleasant contact, heavy, light, whatever tangible object is non-manifest and impinging, by which body that is non-manifest and impinging one touched or touches or will touch or might touch, that is a tangible object, that is the touch sense base, that is the touch element. This is called "the touch sense base".

167. Therein, what is the mind-object sense base? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities, and whatever matter is non-manifest and non-impinging included in the mind-object sense base, and the unconditioned element.

Therein, what is the aggregate of feeling? The aggregate of feeling in one way - associated with contact. The aggregate of feeling in two ways - there is with root, there is without root. The aggregate of feeling in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. thus the aggregate of feeling is tenfold, etc. thus the aggregate of feeling in many ways. This is called "the aggregate of feeling".

Therein, what is the aggregate of perception? The aggregate of perception in one way - associated with contact. The aggregate of perception in two ways - there is with root, there is without root. The aggregate of perception in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. thus the aggregate of perception is tenfold, etc. thus the aggregate of perception in many ways. This is called the aggregate of perception.

Therein, what is the aggregate of mental activities? The aggregate of mental activities in one way - associated with consciousness. The aggregate of mental activities in two ways - there is root, there is non-root. The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. thus the aggregate of mental activities is tenfold, etc. thus the aggregate of mental activities in many ways. This is called the aggregate of mental activities.

Therein, what is matter that is non-manifest and non-impinging included in the mind-object sense base? The femininity faculty, the masculinity faculty, etc. edible food. This is called matter "non-manifest and non-impinging included in the mind-object sense base".

Therein, what is the unconditioned element? The elimination of lust, the elimination of hate, the elimination of delusion - this is called "the unconditioned element".

This is called the mind-object sense base.

The Higher Teaching Analysis.

3. The Question Section

168. The twelve sense bases - the eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base.

169. Of the twelve sense bases, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

170. Ten sense bases are indeterminate. Two sense bases may be wholesome, may be unwholesome, may be indeterminate. Ten sense bases are not to be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". The mind sense base may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The mind-object sense base may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". Ten sense bases are states that are neither resultant nor have resultant quality. Two sense bases may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality.

Five sense bases are clung-to and subject to clinging. The sound sense base is not clung-to but subject to clinging. Four sense bases may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be not subject to clinging. Two sense bases may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging. Ten sense bases are undefiled but subject to defilement. Two sense bases may be defiled and subject to defilement, may be undefiled but subject to defilement, may be undefiled and not subject to defilement. Ten sense bases are without applied and sustained thought. The mind sense base may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The mind-object sense base may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said - "with applied and sustained thought", nor "without applied but sustained thought only", nor "without applied and sustained thought". Ten sense bases are not to be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity". Two sense bases may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, may not be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity".

Ten sense bases are to be abandoned neither by seeing nor by meditative development. Two sense bases may be to be abandoned through vision, may be to be abandoned by meditative development, may be to be abandoned neither by seeing nor by meditative development. Ten sense bases are connected with a root to be abandoned neither by seeing nor by meditative development. Two sense bases may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development, may be connected with a root to be abandoned neither by seeing nor by meditative development. Ten sense bases are leading to neither accumulation nor to non-accumulation. Two sense bases may be leading to accumulation, may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. Ten sense bases are neither trainee nor one beyond training. Two sense bases may be trainee, may be one beyond training, may be neither trainee nor one beyond training. Ten sense bases are limited. Two sense bases may be limited, may be exalted, may be immeasurable. Ten sense bases are without object. Two sense bases may have a limited object, may have an exalted object, may have a limitless object, may not be said - "having a limited object", nor "having an exalted object", nor "having a limitless object". Ten sense bases are middling. Two sense bases may be inferior, may be middling, may be superior. Ten sense bases are undetermined. Two sense bases may be with fixed course of the wrong path, may be with fixed course of the right path, may be undetermined.

Ten sense bases are without object. Two sense bases may have the path as object, may be connected with the path as root, may have path predominance, may not be said to be - "having the path as object", nor "connected with the path as root", nor "having path predominance". Five sense bases may be arisen, may be subject to arise, are not to be said - "unarisen". The sound sense base may be arisen, may be unarisen, is not to be said - "subject to arise". Five sense bases may be arisen, may be unarisen, may be subject to arise. The mind-object sense base may be arisen, may be unarisen, may be subject to arise, may not be said - "arisen", nor "unarisen", nor "subject to arise". Eleven sense bases may be past, may be future, may be present. The mind-object sense base may be past, may be future, may be present, may not be said - "past", nor "future", nor "present". Ten sense bases are without object. Two sense bases may have a past object, may have a future object, may have a present object, may not be said to be - "having a past object", nor "having a future object", nor "having a present object"; may be internal, may be external, may be internal-external. Ten sense bases are without object. Two sense bases may have an internal object, may have an external object, may have an internal-external object, may not be said to be - "having an internal object", nor "having an external object", nor "having an internal-external object". The visible form sense base is manifest and impinging. Nine sense bases are non-manifest but impinging. Two sense bases are non-manifest and non-impinging.

2. The twos

171. Eleven sense bases are not roots. The mind-object sense base may be a root, may not be a root. Ten sense bases are rootless. Two sense bases may be with root, may be rootless. Ten sense bases are dissociated from root. Two sense bases may be associated with root, may be dissociated from root. Ten sense bases are not to be said - "both roots and with root", nor "with root and not roots". The mind sense base is not to be said - "both a root and with root", may be with root and not a root, may not be said - "with root and not a root". The mind-object sense base may be both a root and with root, may be with root and not a root, may not be said - "both a root and with root", nor "with root and not a root". Ten sense bases are not to be said - "both roots and associated with root", nor "associated with root and not roots". The mind sense base is not to be said - "both a root and associated with root", may be associated with root and not a root, may not be said - "associated with root and not a root". The mind-object sense base may be both a root and associated with root, may be associated with root and not a root, may not be said - "both a root and associated with root", nor "associated with root and not a root". Ten sense bases are non-root and rootless. The mind sense base may be non-root and with root, may be non-root and rootless. The mind-object sense base may be non-root and with root, may be non-root and rootless, may not be said - "non-root and with root", nor "non-root and rootless".

Eleven sense bases are with condition. The mind-object sense base may be with condition, may be without condition. Eleven sense bases are conditioned. The mind-object sense base may be conditioned, may be unconditioned. The visible form sense base is manifest. Eleven sense bases are non-manifest. Ten sense bases are impinging. Two sense bases are non-impinging. Ten sense bases are matter. The mind sense base is immaterial. The mind-object sense base may be matter, may be immaterial. Ten sense bases are mundane. Two sense bases may be mundane, may be supramundane; cognizable in some way, not cognizable in some way.

Eleven sense bases are non-mental corruptions. The mind-object sense base may be a mental corruption, may be a non-mental corruption. Ten sense bases are with mental corruptions. Two sense bases may be with mental corruptions, may be without mental corruptions. Ten sense bases are dissociated from mental corruptions. Two sense bases may be associated with mental corruptions, may be dissociated from mental corruptions. Ten sense bases are not to be said - "both mental corruptions and with mental corruptions", "with mental corruptions and not mental corruptions". The mind sense base is not to be said - "both a mental corruption and with mental corruptions", it may be with mental corruptions and not a mental corruption, it may not be said - "with mental corruptions and not a mental corruption". The mind-object sense base may be both a mental corruption and with mental corruptions, may be with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and with mental corruptions", nor "with mental corruptions and not a mental corruption". Ten sense bases are not to be said - "both mental corruptions and associated with mental corruptions", nor "associated with mental corruptions and not mental corruptions". The mind sense base is not to be said - "both a mental corruption and associated with mental corruptions", it may be associated with mental corruptions and not a mental corruption, it may not be said - "associated with mental corruptions and not a mental corruption". The mind-object sense base may be both a mental corruption and associated with mental corruptions, may be associated with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and associated with mental corruptions", nor "associated with mental corruptions and not a mental corruption". Ten sense bases are dissociated from mental corruptions but with mental corruptions. Two sense bases may be dissociated from mental corruptions but with mental corruptions, may be dissociated from mental corruptions and without mental corruptions, may not be said - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions".

Eleven sense bases are non-mental fetters. The mind-object sense base may be a mental fetter, may be a non-mental fetter. Ten sense bases are subject to mental fetters. Two sense bases may be subject to mental fetters, may be not subject to mental fetters. Ten sense bases are dissociated from mental fetters. Two sense bases may be associated with mental fetters, may be dissociated from mental fetters. Ten sense bases are not to be said - "both mental fetters and subject to mental fetters", subject to mental fetters and not mental fetters. The mind sense base is not to be said - "both a mental fetter and subject to mental fetters", it may be subject to mental fetters and not a mental fetter, it may not be said - "subject to mental fetters and not a mental fetter". The mind-object sense base may be both a mental fetter and subject to mental fetters, may be subject to mental fetters and not a mental fetter, may not be said - "both a mental fetter and subject to mental fetters", nor "subject to mental fetters and not a mental fetter". Ten sense bases are not to be said - "both mental fetters and associated with mental fetters", nor "associated with mental fetters and not mental fetters". The mind sense base is not to be said - "both a mental fetter and associated with mental fetters", it may be associated with mental fetters and not a mental fetter, it may not be said - "associated with mental fetters and not a mental fetter". The mind-object sense base may be both a mental fetter and associated with mental fetters, may be associated with mental fetters and not a mental fetter, may not be said - "both a mental fetter and associated with mental fetters", nor "associated with mental fetters and not a mental fetter". Ten sense bases are dissociated from mental fetters but subject to mental fetters. Two sense bases may be dissociated from mental fetters but subject to mental fetters, may be dissociated from mental fetters and not subject to mental fetters, may not be said - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters".

Eleven sense bases are non-mental knots. The mind-object sense base may be a mental knot, may be a non-mental knot. Ten sense bases are subject to mental knots. Two sense bases may be subject to mental knots, may be not subject to mental knots. Ten sense bases are dissociated from mental knots. Two sense bases may be associated with mental knots, may be dissociated from mental knots. Ten sense bases are not to be said - "both mental knots and subject to mental knots", they are subject to mental knots and not mental knots. The mind sense base is not to be said - "both a mental knot and subject to mental knots", it may be subject to mental knots and not a mental knot, it may not be said - "subject to mental knots and not a mental knot". The mind-object sense base may be both a mental knot and subject to mental knots, may be subject to mental knots and not a mental knot, may not be said - "both a mental knot and subject to mental knots", nor "subject to mental knots and not a mental knot". Ten sense bases are not to be said - "both mental knots and associated with mental knots", nor "associated with mental knots and not mental knots". The mind sense base is not to be said - "both a mental knot and associated with mental knots", it may be associated with mental knots and not a mental knot, it may not be said - "associated with mental knots and not a mental knot". The mind-object sense base may be both a mental knot and associated with mental knots, may be associated with mental knots and not a mental knot, may not be said - "both a mental knot and associated with mental knots", nor "associated with mental knots and not a mental knot". Ten sense bases are dissociated from mental knots but subject to mental knots. Two sense bases may be dissociated from mental knots but subject to mental knots, may be dissociated from mental knots and not subject to mental knots, may not be said - "dissociated from mental knots but subject to mental knots", nor "dissociated from mental knots and not subject to mental knots".

Eleven sense bases are non-mental floods, etc. non-mental bonds, etc. non-mental hindrances. The mind-object sense base may be a mental hindrance, may be a non-mental hindrance. Ten sense bases are subject to mental hindrances. Two sense bases may be subject to mental hindrances, may be not subject to mental hindrances. Ten sense bases are dissociated from mental hindrances. Two sense bases may be associated with mental hindrances, may be dissociated from mental hindrances. Ten sense bases are not to be said - "both mental hindrances and subject to mental hindrances", they are subject to mental hindrances and not mental hindrances. The mind sense base is not to be said - "both a mental hindrance and subject to mental hindrances", it may be subject to mental hindrances and not a mental hindrance, it may not be said - "subject to mental hindrances and not a mental hindrance". The mind-object sense base may be both a mental hindrance and subject to mental hindrances, may be subject to mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and subject to mental hindrances", nor "subject to mental hindrances and not a mental hindrance". Ten sense bases are not to be said - "both mental hindrances and associated with mental hindrances", nor "associated with mental hindrances and not mental hindrances". The mind sense base is not to be said - "both a mental hindrance and associated with mental hindrances", it may be associated with mental hindrances and not a mental hindrance, it may not be said - "associated with mental hindrances and not a mental hindrance". The mind-object sense base may be both a mental hindrance and associated with mental hindrances, may be associated with mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and associated with mental hindrances", nor "associated with mental hindrances and not a mental hindrance". Ten sense bases are dissociated from mental hindrances but subject to mental hindrances. Two sense bases may be dissociated from mental hindrances but subject to mental hindrances, may be dissociated from mental hindrances and not subject to mental hindrances, may not be said - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances".

Eleven sense bases are non-adherence. The mind-object sense base may be adherence, may be non-adherence. Ten sense bases are adhered to. Two sense bases may be adhered to, may be not adhered to. Ten sense bases are dissociated from adherence. The mind sense base may be associated with adherence, may be dissociated from adherence. The mind-object sense base may be associated with adherence, may be dissociated from adherence, may not be said - "associated with adherence", nor "dissociated from adherence". Ten sense bases are not to be said - "both adherence and adhered to", nor "adhered to but not adherence". The mind sense base is not to be said - "both adherence and adhered to", may be adhered to but not adherence, may not be said - "adhered to but not adherence". The mind-object sense base may be both adherence and adhered to, may be adhered to but not adherence, may not be said - "both adherence and adhered to", nor "adhered to but not adherence". Ten sense bases are dissociated from adherence but adhered to. Two sense bases may be dissociated from adherence but adhered to, may be dissociated from adherence and not adhered to, may not be said - "dissociated from adherence but adhered to", nor "dissociated from adherence and not adhered to".

Ten sense bases are without object. The mind sense base is with object. The mind-object sense base may be with object, may be without object. The mind sense base is consciousness. Eleven sense bases are not consciousness. Eleven sense bases are not mental factors. The mind-object sense base may be a mental factor, may be not a mental factor. Ten sense bases are dissociated from consciousness. The mind-object sense base may be associated with consciousness, may be dissociated from consciousness. The mind sense base is not to be said - "associated with consciousness", nor "dissociated from consciousness". Ten sense bases are disjoined from consciousness. The mind-object sense base may be conjoined with consciousness, may be disjoined from consciousness. The mind sense base is not to be said - "conjoined with consciousness", nor "disjoined from consciousness". Six sense bases are not consciousness-originated. Six sense bases may be consciousness-originated, may be not consciousness-originated. Eleven sense bases are not concomitant with consciousness. The mind-object sense base may be concomitant with consciousness, may be not concomitant with consciousness. Eleven sense bases are not consecutive to consciousness. The mind-object sense base may be consecutive to consciousness, may be not consecutive to consciousness. Eleven sense bases do not originate conjoined with consciousness. The mind-object sense base may originate conjoined with consciousness, may not originate conjoined with consciousness. Eleven sense bases do not originate conjoined with consciousness and arise together with it. The mind-object sense base may originate conjoined with consciousness and arise together with it, may not originate conjoined with consciousness and arise together with it. Eleven sense bases do not originate conjoined with consciousness and follow it. The mind-object sense base may originate conjoined with consciousness and follow it, may not originate conjoined with consciousness and follow it.

Six sense bases are internal. Six sense bases are external. Nine sense bases are derived. Two sense bases are non-derived. The mind-object sense base may be derived, may be non-derived. Five sense bases are clung-to. The sound sense base is not clung-to. Six sense bases may be clung-to, may be not clung-to. Eleven sense bases are not clinging. The mind-object sense base may be clinging, may be not clinging. Ten sense bases are subject to clinging. Two sense bases may be subject to clinging, may be not subject to clinging. Ten sense bases are dissociated from clinging. Two sense bases may be associated with clinging, may be dissociated from clinging. Ten sense bases are not to be said - "both clinging and subject to clinging", they are subject to clinging but not clinging. The mind sense base is not to be said - "both clinging and subject to clinging", it may be subject to clinging but not clinging, it may not be said - "subject to clinging but not clinging". The mind-object sense base may be both clinging and subject to clinging, may be subject to clinging but not clinging, may not be said - "both clinging and subject to clinging", nor "subject to clinging but not clinging". Ten sense bases are not to be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". The mind sense base is not to be said - "both subject to clinging and associated with clinging", it may be associated with clinging but not clinging, it may not be said - "associated with clinging but not clinging". The mind-object sense base may be both clinging and associated with clinging, may be associated with clinging but not clinging, may not be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". Ten sense bases are dissociated from clinging but subject to clinging. Two sense bases may be associated with clinging and subject to clinging, may be dissociated from clinging and not subject to clinging, may not be said - "dissociated from clinging but subject to clinging", nor "dissociated from clinging and not subject to clinging".

Eleven sense bases are not mental defilements. The mind-object sense base may be mental defilement, may be not mental defilement. Ten sense bases are subject to defilement. Two sense bases may be subject to defilement, may be not subject to defilement. Ten sense bases are undefiled. Two sense bases may be defiled, may be undefiled. Ten sense bases are dissociated from mental defilements. Two sense bases may be associated with mental defilements, may be dissociated from mental defilements. Ten sense bases are not to be said - "both mental defilements and subject to defilement", "subject to defilement but not mental defilements". The mind sense base is not to be said - "both mental defilement and subject to defilement", may be subject to defilement but not mental defilement, may not be said - "subject to defilement but not mental defilement". The mind-object sense base may be both mental defilement and subject to defilement, may be subject to defilement but not mental defilement, may not be said - "both mental defilement and subject to defilement", nor "subject to defilement but not mental defilement". Ten sense bases are not to be said - "both mental defilements and defiled", nor "defiled but not mental defilements". The mind sense base is not to be said - "both mental defilement and defiled", may be defiled but not mental defilement, may not be said - "defiled but not mental defilement". The mind-object sense base may be both mental defilement and defiled, may be defiled but not mental defilement, may not be said - "both mental defilement and defiled", nor "defiled but not mental defilement".

Ten sense bases are not to be said - "both mental defilements and associated with mental defilements", nor "associated with mental defilements but not mental defilements". The mind sense base is not to be said - "both mental defilement and associated with mental defilements", may be associated with mental defilements but not mental defilement, may not be said - "associated with mental defilements but not mental defilement". The mind-object sense base may be both mental defilement and associated with mental defilements, may be associated with mental defilements but not mental defilement, may not be said - "both mental defilement and associated with mental defilements", nor "associated with mental defilements but not mental defilement". Ten sense bases are dissociated from mental defilements but subject to defilement. Two sense bases may be dissociated from mental defilements but subject to defilement, may be dissociated from mental defilements and not subject to defilement, may not be said - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement".

Ten sense bases are not to be abandoned through vision. Two sense bases may be to be abandoned through vision, may be not to be abandoned through vision. Ten sense bases are not to be abandoned by meditative development. Two sense bases may be to be abandoned by meditative development, may be not to be abandoned by meditative development. Ten sense bases are not connected with a root to be abandoned through vision. Two sense bases may be connected with a root to be abandoned through vision, may not be connected with a root to be abandoned through vision. Ten sense bases are not connected with a root to be abandoned by meditative development. Two sense bases may be connected with a root to be abandoned by meditative development, may not be connected with a root to be abandoned by meditative development. Ten sense bases are without applied thought. Two sense bases may be with applied thought, may be without applied thought. Ten sense bases are without sustained thought. Two sense bases may be with sustained thought, may be without sustained thought. Ten sense bases are without rapture. Two sense bases may be with rapture, may be without rapture. Ten sense bases are not accompanied by rapture. Two sense bases may be accompanied by rapture, may be not accompanied by rapture. Ten sense bases are not accompanied by pleasure. Two sense bases may be accompanied by pleasure, may be not accompanied by pleasure. Ten sense bases are not accompanied by equanimity. Two sense bases may be accompanied by equanimity, may be not accompanied by equanimity.

Ten sense bases are sensual-sphere. Two sense bases may be sensual-sphere, may be non-sensual-sphere. Ten sense bases are non-fine-material-sphere. Two sense bases may be fine-material-sphere, may be non-fine-material-sphere. Ten sense bases are not immaterial-sphere. Two sense bases may be immaterial-sphere, may be not immaterial-sphere. Ten sense bases are included. Two sense bases may be included, may be not included. Ten sense bases are not leading to liberation. Two sense bases may be leading to liberation, may be not leading to liberation. Ten sense bases are undetermined. Two sense bases may be fixed in destination, may be undetermined. Ten sense bases are surpassed. Two sense bases may be surpassed, may be unsurpassed. Ten sense bases are without conflict. Two sense bases may be with conflict, may be without conflict.

The question section.

The Analysis of Sense Bases is concluded.

3. Analysis of Elements

1. The Suttanta Classification

172. Six elements - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element.

173. Therein, what is the solid element? The solid element is twofold - there is internal, there is external. Therein, what is the internal solid element? Whatever internally, individually, is hard, solidified, hardness, the state of being hard, internally grasped, as follows - head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, or whatever else there is internally, individually, that is hard, solidified, hardness, the state of being hard, internally grasped - this is called 'the internal solid element'.

Therein, what is the external solid element? Whatever externally is hard, solidified, hardness, the state of being hard, externally not clung-to, as follows - iron, copper, tin, lead, silver, pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, cat's eye gems, grass, wood, gravel, potsherds, ground, rocks, mountains, or whatever else there is externally that is hard, solidified, hardness, the state of being hard, externally not clung-to - this is called 'the external solid element'. Both the internal solid element and the external solid element, having collected that together, having summarised it - this is called 'the solid element'.

174. Therein, what is the liquid element? The liquid element is twofold - there is internal, there is external. Therein, what is the internal liquid element? Whatever internally, individually, is liquid, having the nature of liquid, cohesion, having the nature of cohesion, the binding quality of matter, internally grasped, as follows - bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine, or whatever else there is internally, individually, that is liquid, having the nature of liquid, cohesion, having the nature of cohesion, the binding quality of matter, internally grasped - this is called 'the internal liquid element'.

Therein, what is the external liquid element? Whatever externally is liquid, having the nature of liquid, cohesion, having the nature of cohesion, the binding quality of matter, externally not clung-to, as follows - root flavour, trunk flavour, bark flavour, leaf flavour, flower flavour, fruit flavour, milk, curds, ghee, butter, oil, honey, molasses, or terrestrial waters or those in the sky, or whatever else there is externally that is liquid, having the nature of liquid, cohesion, having the nature of cohesion, the binding quality of matter, externally not clung-to - this is called 'the external liquid element'. Both the internal liquid element and the external liquid element, having collected that together, having summarised it - this is called 'the liquid element'.

175. Therein, what is the heat element? The heat element is twofold - there is internal, there is external. Therein, what is the internal heat element? Whatever internally, individually, is heat, having the nature of heat, warmth, having the nature of warmth, hotness, having the nature of hotness, internally grasped, as follows - that by which one is warmed, that by which one ages, that by which one is consumed, that by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else there is internally, individually, that is heat, having the nature of heat, warmth, having the nature of warmth, hotness, having the nature of hotness, internally grasped - this is called 'the internal heat element'.

Therein, what is the external heat element? Whatever externally is heat, having the nature of heat, warmth, having the nature of warmth, hotness, having the nature of hotness, externally not clung-to, as follows - wood fire, straw fire, grass fire, cow-dung fire, chaff fire, refuse fire, lightning, heat of fire, heat of the sun, heat of an accumulation of wood, heat of an accumulation of grass, heat of an accumulation of grain, heat of an accumulation of goods, or whatever else there is externally that is heat, having the nature of heat, warmth, having the nature of warmth, hotness, having the nature of hotness, externally not clung-to - this is called 'the external heat element'. Both the internal heat element and the external heat element, having collected that together, having summarised it - this is called 'the heat element'.

176. Therein, what is the air element? The air element is twofold - there is internal, there is external. Therein, what is the internal air element? Whatever internally, individually, is air, having the nature of air, the state of obstinacy of matter, internally grasped, as follows - upward-moving winds, downward-moving winds, winds in the belly, winds in the abdomen, winds that course through the limbs, cutting winds, razor winds, lotus-plucking winds, in-breath, out-breath, thus, or whatever else there is internally, individually, that is air, having the nature of air, the state of obstinacy of matter, internally grasped - this is called 'the internal air element'.

Therein, what is the external air element? Whatever externally is air, having the nature of air, the state of obstinacy of matter, externally not clung-to, as follows - eastern winds, western winds, northern winds, southern winds, dusty winds, dust-free winds, cold winds, hot winds, slight winds, exceeding winds, dark winds, high-altitude winds, wing winds, supaṇṇa winds, palm-fan winds, fanning winds, or whatever else there is externally that is air, having the nature of air, the state of obstinacy of matter, externally not clung-to - this is called 'the external air element'. Both the internal air element and the external air element, having collected that together, having summarised it - this is called 'the air element'.

177. Therein, what is the space element? The space element is twofold - there is internal, there is external. Therein, what is the internal space element? Whatever internally, individually, is space, having the nature of space, open, having the nature of openness, hollow, having the nature of hollowness, not touched by flesh and blood, internally grasped, as follows - the ear-hole, the nose-hole, the mouth opening, that by which what is eaten, drunk, chewed, and tasted is swallowed, where what is eaten, drunk, chewed, and tasted remains, that by which what is eaten, drunk, chewed, and tasted passes out below, or whatever else there is internally, individually, that is space, having the nature of space, open, having the nature of openness, hollow, having the nature of hollowness, not touched by flesh and blood, internally grasped - this is called 'the internal space element'.

Therein, what is the external space element? Whatever externally is space, having the nature of space, open, having the nature of openness, hollow, having the nature of hollowness, not touched by the four primary elements, externally not clung-to - this is called 'the external space element'. Both the internal space element and the external space element, having collected that together, having summarised it - this is called 'the space element'.

178. Therein, what is the consciousness element? Eye-consciousness element, ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, mind-consciousness element - this is called "consciousness element".

These are the six elements.

179. There are another six elements - the pleasure element, the pain element, the pleasure element, the displeasure element, the equanimity element, the ignorance element.

180. Therein, what is the pleasure element? Whatever bodily comfort, bodily happiness, comfortable and pleasant feeling born of body-contact, comfortable and pleasant feeling born of body-contact - this is called "pleasure element".

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

Therein, what is the pleasure element? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "pleasure element".

Therein, what is the displeasure element? 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 element".

Therein, what is the equanimity element? Whatever mental feeling that is neither comfortable nor uncomfortable, neither-unpleasant-nor-pleasant feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling born of mind-contact - this is called "equanimity element".

Therein, what is the ignorance element? Whatever not knowing, non-seeing, non-full realization, non-understanding, non-highest enlightenment, non-penetration, non-inclusion, non-thorough investigation, non-equal observation, non-reviewing, non-realization, dullness, folly, lack of full awareness, delusion, bewilderment, confusion, ignorance, mental flood of ignorance, mental bond of ignorance, underlying tendency to ignorance, prepossession by ignorance, bar of ignorance, delusion, unwholesome root - this is called "ignorance element".

These are the six elements.

181. There are another six elements - sensual element, the element of anger, violence element, renunciation element, non-anger element, non-violence element.

182. Therein, what is the sensual element? Reasoning connected with sensuality, applied thought, thought, absorption, full absorption, directing of mind, wrong thought - this is called the sensual element. 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 called "the sensual element".

Therein, what is the element of anger? Reasoning connected with anger, applied thought, etc. wrong thought - this is called "the element of anger". Or regarding the ten grounds of resentment, resentment of the mind, repulsion, aversion, opposition, irritation, fury, rage, hate, corruption, wickedness, mental corruption, ill-will, wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called "the element of anger".

Therein, what is the violence element? Reasoning connected with violence, applied thought, etc. wrong thought - this is called "the violence element". Here a certain one harasses beings with the hand or with a clod or with a stick or with a knife or with a rope or with some other thing, whatever such harassing, vexing, hurting, injuring, angering, enraging, injuring others - this is called "the violence element".

Therein, what is the renunciation element? Reasoning connected with renunciation, applied thought, etc. right thought - this is called "the renunciation element". All wholesome mental states are "the renunciation element".

Therein, what is the non-anger element? Reasoning connected with non-anger, applied thought, etc. right thought - this is called "the non-anger element". Whatever friendliness towards beings, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "the non-anger element".

Therein, what is the non-violence element? Reasoning connected with non-violence, applied thought, thought, absorption, full absorption, directing of mind, right thought - this is called "the non-violence element". Whatever compassion towards beings, compassionate feeling, the state of being compassionate, liberation of mind through compassion - this is called "the non-violence element".

These are the six elements.

Thus these three sets of six, having collected them together, having summarised them, are eighteen elements.

The Discourse Analysis.

2. The Abhidhamma Classification

183. Eighteen elements - eye-element, material element, eye-consciousness element, ear-element, sound element, ear-consciousness element, nose element, odour element, nose-consciousness element, tongue-element, flavour element, tongue-consciousness element, body element, touch element, body-consciousness element, mind-element, element of phenomena, mind-consciousness element.

184. Therein, what is the eye-element? Whatever eye is sensitive matter derived from the four primary elements, etc. that is the empty village – this is called "eye-element".

Therein, what is the material element? Whatever matter is derived from the four primary elements, radiance of colour, etc. that is the material element – this is called "material element".

Therein, what is the eye-consciousness element? Dependent on the eye and forms, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding eye-consciousness element – this is called "eye-consciousness element".

Therein, what is the ear-element? Whatever ear is sensitive matter derived from the four primary elements, etc. that is the empty village – this is called "ear-element".

Therein, what is the sound element? Whatever sound is derived from the four primary elements, non-manifest, impinging, etc. that is the sound element – this is called "sound element".

Therein, what is the ear-consciousness element? Dependent on the ear and sounds, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding ear-consciousness element – this is called "ear-consciousness element".

Therein, what is the nose element? Whatever nose is sensitive matter derived from the four primary elements, etc. that is the empty village – this is called "nose element".

Therein, what is the odour element? Whatever odour is derived from the four primary elements, non-manifest, impinging, etc. that is the odour element – this is called "odour element".

Therein, what is the nose-consciousness element? Dependent on the nose and odours, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding nose-consciousness element – this is called "nose-consciousness element".

Therein, what is the tongue-element? Whatever tongue is sensitive matter derived from the four primary elements... etc. that is the empty village – this is called "tongue-element".

Therein, what is the flavour element? Whatever flavour is derived from the four primary elements, non-manifest, impinging... etc. that is the flavour element – this is called "flavour element".

Therein, what is the tongue-consciousness element? Dependent on the tongue and flavours, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding tongue-consciousness element – this is called "tongue-consciousness element".

Therein, what is the body element? Whatever body is sensitive matter derived from the four primary elements... etc. that is the empty village – this is called "body element".

Therein, what is the touch element? The solid element... etc. that is the touch element – this is called "touch element".

Therein, what is the body-consciousness element? Dependent on the body and tangible objects, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding body-consciousness element – this is called "body-consciousness element".

Therein, what is the mind-element? When the eye-consciousness element has arisen and ceased, immediately thereafter there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-element; from the ear-consciousness element... etc. from the nose-consciousness element... etc. from the tongue-consciousness element... etc. when the body-consciousness element has arisen and ceased, immediately thereafter there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-element; or else the first attentiveness to all phenomena, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-element – this is called "mind-element".

Therein, what is the element of phenomena? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities, and whatever matter is non-manifest and non-impinging included in the mind-object sense base, and the unconditioned element.

Therein, what is the aggregate of mental activities? The aggregate of mental activities in one way - associated with consciousness. The aggregate of mental activities in two ways - there is root, there is non-root. The aggregate of mental activities in three ways - there is wholesome, there is unwholesome, there is indeterminate, etc. thus the aggregate of mental activities is tenfold, etc. thus the aggregate of mental activities in many ways - This is called the aggregate of mental activities.

Therein, what is matter that is non-manifest and non-impinging included in the mind-object sense base? The femininity-faculty, etc. edible food - this is called matter "non-manifest and non-impinging included in the mind-object sense base".

Therein, what is the unconditioned element? The elimination of lust, the elimination of hate, the elimination of delusion - this is called "the unconditioned element". This is called "the element of phenomena".

Therein, what is the mind-consciousness element? Having arisen from the eye-consciousness element and ceased immediately after, the mind-element arises; having arisen from the mind-element and ceased immediately after, there arises consciousness, mind, mental state, etc. the corresponding mind-consciousness element; from the ear-consciousness element... etc. from the nose-consciousness element, etc. from the tongue-consciousness element... etc. having arisen from the body-consciousness element and ceased immediately after, the mind-element arises; having arisen from the mind-element too and ceased immediately after, there arises consciousness, mind, mental state, etc. the corresponding mind-consciousness element; dependent on the mind and mental phenomena, there arises consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-consciousness element - this is called "the mind-consciousness element".

The Higher Teaching Analysis.

3. The Question Section

Eighteen elements - eye-element, material element, eye-consciousness element, ear-element, sound element, ear-consciousness element, nose element, odour element, nose-consciousness element, tongue-element, flavour element, tongue-consciousness element, body element, touch element, body-consciousness element, mind-element, element of phenomena, mind-consciousness element.

186. Of the eighteen elements, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

187. Sixteen elements are indeterminate. Two elements may be wholesome, may be unwholesome, may be indeterminate. Ten elements are not to be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". Five elements are associated with neither-unpleasant-nor-pleasant feeling. The body-consciousness element may be associated with pleasant feeling, may be associated with unpleasant feeling. The mind-consciousness element may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The element of phenomena may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling".

Ten elements are states that are neither resultant nor have resultant quality. Five elements are resultant. The mind-element may be resultant, may be a state that is neither resultant nor has resultant quality. Two elements may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality.

Ten elements are clung-to and subject to clinging. The sound element is not clung-to but subject to clinging. Five elements may be clung-to and subject to clinging, may be not clung-to but subject to clinging. Two elements may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

Sixteen elements are undefiled but subject to defilement. Two elements may be defiled and subject to defilement, may be undefiled but subject to defilement, may be undefiled and not subject to defilement. Fifteen elements are without applied and sustained thought. The mind-element is with applied and sustained thought. The mind-consciousness element may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The element of phenomena may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said - "with applied and sustained thought", nor "without applied but sustained thought only", nor "without applied and sustained thought". Ten elements are not to be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity". Five elements are accompanied by equanimity. The body-consciousness element is not accompanied by rapture, may be accompanied by pleasure, is not accompanied by equanimity, may not be said - "accompanied by pleasure". Two elements may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, may not be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity".

Sixteen elements are to be abandoned neither by seeing nor by meditative development. Two elements may be to be abandoned through vision, may be to be abandoned by meditative development, may be to be abandoned neither by seeing nor by meditative development. Sixteen elements are connected with a root to be abandoned neither by seeing nor by meditative development. Two elements may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development, may be connected with a root to be abandoned neither by seeing nor by meditative development. Sixteen elements are leading to neither accumulation nor to non-accumulation. Two elements may be leading to accumulation, may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. Sixteen elements are neither trainee nor one beyond training. Two elements may be trainee, may be one beyond training, may be neither trainee nor one beyond training.

Sixteen elements are limited. Two elements may be limited, may be exalted, may be immeasurable. Ten elements are without object. Six elements have a limited object. Two elements may have a limited object, may have an exalted object, may have a limitless object, may not be said - "having a limited object", nor "having an exalted object", nor "having a limitless object". Sixteen elements are middling. Two elements may be inferior, may be middling, may be superior. Sixteen elements are undetermined. Two elements may be with fixed course of the wrong path, may be with fixed course of the right path, may be undetermined.

Ten elements are without object. Six elements are not to be said - "having the path as object", nor "connected with the path as root", nor "having path predominance". Two elements may have the path as object, may be connected with the path as root, may have path predominance, may not be said - "having the path as object", nor "connected with the path as root", nor "having path predominance". Ten elements may be arisen, may be subject to arise, may not be said - "unarisen". The sound element may be arisen, may be unarisen, may not be said - "subject to arise". Six elements may be arisen, may be unarisen, may be subject to arise. The element of phenomena may be arisen, may be unarisen, may be subject to arise, may not be said - "arisen", nor "unarisen", nor "subject to arise".

Seventeen elements may be past, may be future, may be present. The element of phenomena may be past, may be future, may be present, may not be said - "past", nor "future", nor "present". Ten elements are without object. Six elements have a present object. Two elements may have a past object, may have a future object, may have a present object, may not be said - "having a past object", nor "having a future object", nor "having a present object"; may be internal, may be external, may be internal-external.

Ten elements are without object. Six elements may have an internal object, may have an external object, may have an internal-external object. Two elements may have an internal object, may have an external object, may have an internal-external object, may not be said - "having an internal object", nor "having an external object", nor "having an internal-external object". The material element is manifest and impinging. Nine elements are non-manifest and non-impinging. Eight elements are non-manifest and non-impinging.

2. The twos

188. Seventeen elements are not roots. The element of phenomena may be a root, may not be a root. Sixteen elements are rootless. Two elements may be with root, may be rootless. Sixteen elements are rootless. Two elements may be with root, may be rootless. Sixteen elements are dissociated from root. Two elements may be associated with root, may be dissociated from root. Sixteen elements are not to be said - "both roots and with root", nor "with root and not roots". The mind-consciousness element is not to be said - "both a root and with root", may be with root and not a root, may not be said - "with root and not roots". The element of phenomena may be both a root and with root, may be with root and not a root, may not be said - "both roots and with root", nor "with root and not roots". Sixteen elements are not to be said - "both roots and associated with root", nor "associated with root and not roots". The mind-consciousness element is not to be said - "both a root and associated with root", may be associated with root and not a root, may not be said - "associated with root and not roots". The element of phenomena may be both a root and associated with root, may be associated with root and not a root, may not be said - "both a root and associated with root", nor "associated with root and not roots". Sixteen elements are non-root and rootless. The mind-consciousness element may be non-root with root, may be non-root and rootless. The element of phenomena may be non-root with root, may be non-root and rootless, may not be said - "non-root with root", nor "non-root and rootless".

Seventeen elements are with condition. The element of phenomena may be with condition, may be without condition. Seventeen elements are conditioned. The element of phenomena may be conditioned, may be unconditioned. The material element is manifest. Seventeen elements are non-manifest. Ten elements are impinging. Eight elements are non-impinging. Ten elements are material. Seven elements are immaterial. The element of phenomena may be material, may be immaterial. Sixteen elements are mundane. Two elements may be mundane, may be supramundane; cognizable in some way, not cognizable in some way.

Seventeen elements are non-mental corruptions. The element of phenomena may be mental corruptions, may be non-mental corruptions. Sixteen elements are with mental corruptions. Two elements may be with mental corruptions, may be without mental corruptions. Sixteen elements are dissociated from mental corruptions. Two elements may be associated with mental corruptions, may be dissociated from mental corruptions. Sixteen elements are not to be said - "both mental corruptions and with mental corruptions", "with mental corruptions and not mental corruptions". The mind-consciousness element is not to be said - "both a mental corruption and with mental corruptions", it may be with mental corruptions and not a mental corruption, it may not be said - "with mental corruptions and not a mental corruption". The element of phenomena may be both a mental corruption and with mental corruptions, may be with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and with mental corruptions", nor "with mental corruptions and not a mental corruption".

Sixteen elements are not to be said - "both mental corruptions and associated with mental corruptions", nor "associated with mental corruptions and not mental corruptions". The mind-consciousness element is not to be said - "both a mental corruption and associated with mental corruptions", it may be associated with mental corruptions and not a mental corruption, it may not be said - "associated with mental corruptions and not a mental corruption". The element of phenomena may be both a mental corruption and associated with mental corruptions, may be associated with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and associated with mental corruptions", nor "associated with mental corruptions and not a mental corruption". Sixteen elements are dissociated from mental corruptions but with mental corruptions. Two elements may be dissociated from mental corruptions but with mental corruptions, may be dissociated from mental corruptions and without mental corruptions, may not be said - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions".

Seventeen elements are non-mental fetters. The element of phenomena may be a mental fetter, may be a non-mental fetter. Sixteen elements are subject to mental fetters. Two elements may be subject to mental fetters, may be not subject to mental fetters. Sixteen elements are dissociated from mental fetters. Two elements may be associated with mental fetters, may be dissociated from mental fetters. Sixteen elements are not to be said - "both mental fetters and subject to mental fetters", subject to mental fetters and not mental fetters. The mind-consciousness element is not to be said - "both a mental fetter and subject to mental fetters", it may be subject to mental fetters and not a mental fetter, it may not be said - "subject to mental fetters and not a mental fetter". The element of phenomena may be both a mental fetter and subject to mental fetters, may be subject to mental fetters and not a mental fetter, may not be said - "both a mental fetter and subject to mental fetters", nor "subject to mental fetters and not a mental fetter". Sixteen elements are not to be said - "both mental fetters and associated with mental fetters", nor "associated with mental fetters and not mental fetters". The mind-consciousness element is not to be said - "both a mental fetter and associated with mental fetters", it may be associated with mental fetters and not a mental fetter, it may not be said - "associated with mental fetters and not a mental fetter". The element of phenomena may be both a mental fetter and associated with mental fetters, may be associated with mental fetters and not a mental fetter, may not be said - "both a mental fetter and associated with mental fetters", nor "associated with mental fetters and not a mental fetter". Sixteen elements are dissociated from mental fetters but subject to mental fetters. Two elements may be dissociated from mental fetters but subject to mental fetters, may be dissociated from mental fetters and not subject to mental fetters, may not be said - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters".

Seventeen elements are non-mental knots. The element of phenomena may be a mental knot, may be a non-mental knot. Sixteen elements are subject to mental knots. Two elements may be subject to mental knots, may be not subject to mental knots. Sixteen elements are dissociated from mental knots. Two elements may be associated with mental knots, may be dissociated from mental knots. Sixteen elements are not to be said - "both mental knots and subject to mental knots", they are subject to mental knots and not mental knots. The mind-consciousness element is not to be said - "both a mental knot and subject to mental knots", may be subject to mental knots and not a mental knot, may not be said - "subject to mental knots and not a mental knot". The element of phenomena may be both a mental knot and subject to mental knots, may be subject to mental knots and not a mental knot, may not be said - "both a mental knot and subject to mental knots", nor "subject to mental knots and not a mental knot". Sixteen elements are not to be said - "both mental knots and associated with mental knots", nor "associated with mental knots and not mental knots". The mind-consciousness element is not to be said - "both a mental knot and associated with mental knots", may be associated with mental knots and not a mental knot, may not be said - "associated with mental knots and not a mental knot". The element of phenomena may be both a mental knot and associated with mental knots, may be associated with mental knots and not a mental knot, may not be said - "both a mental knot and associated with mental knots", nor "associated with mental knots and not a mental knot". Sixteen elements are dissociated from mental knots but subject to mental knots. Two elements may be dissociated from mental knots but subject to mental knots, may be dissociated from mental knots and not subject to mental knots, may not be said - "dissociated from mental knots but subject to mental knots", nor "dissociated from mental knots and not subject to mental knots".

Seventeen elements are non-mental floods, etc. non-mental bonds, etc. non-mental hindrances. The element of phenomena may be a mental hindrance, may be a non-mental hindrance. Sixteen elements are subject to mental hindrances. Two elements may be subject to mental hindrances, may be not subject to mental hindrances. Sixteen elements are dissociated from mental hindrances. Two elements may be associated with mental hindrances, may be dissociated from mental hindrances. Sixteen elements are not to be said - "both mental hindrances and subject to mental hindrances", they are subject to mental hindrances and not mental hindrances. The mind-consciousness element is not to be said - "both a mental hindrance and subject to mental hindrances", may be subject to mental hindrances and not a mental hindrance, may not be said - "subject to mental hindrances and not a mental hindrance". The element of phenomena may be both a mental hindrance and subject to mental hindrances, may be subject to mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and subject to mental hindrances", nor "subject to mental hindrances and not a mental hindrance". Sixteen elements are not to be said - "both mental hindrances and associated with mental hindrances", nor "associated with mental hindrances and not mental hindrances". The mind-consciousness element is not to be said - "both a mental hindrance and associated with mental hindrances", may be associated with mental hindrances and not a mental hindrance, may not be said - "associated with mental hindrances and not a mental hindrance". The element of phenomena may be both a mental hindrance and associated with mental hindrances, may be associated with mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and associated with mental hindrances", nor "associated with mental hindrances and not a mental hindrance". Sixteen elements are dissociated from mental hindrances but subject to mental hindrances. Two elements may be dissociated from mental hindrances but subject to mental hindrances, may be dissociated from mental hindrances and not subject to mental hindrances, may not be said - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances".

Seventeen elements are non-adherence. The element of phenomena may be adherence, may be non-adherence. Sixteen elements are adhered to. Two elements may be adhered to, may be not adhered to. Sixteen elements are dissociated from adherence. The mind-consciousness element may be associated with adherence, may be dissociated from adherence. The element of phenomena may be associated with adherence, may be dissociated from adherence, may not be said - "associated with adherence", nor "dissociated from adherence". Sixteen elements are not to be said - "both adherence and adhered to", "adhered to but not adherence". The mind-consciousness element is not to be said - "both adherence and adhered to", may be adhered to but not adherence, may not be said - "adhered to but not adherence". The element of phenomena may be both adherence and adhered to, may be adhered to but not adherence, may not be said - "both adherence and adhered to", nor "adhered to but not adherence". Sixteen elements are dissociated from adherence but adhered to. Two elements may be dissociated from adherence but adhered to, may be dissociated from adherence and not adhered to, may not be said - "dissociated from adherence but adhered to", nor "dissociated from adherence and not adhered to".

Ten elements are without object. Seven elements are with sense-object. The element of phenomena may be with sense-object, may be without object. Seven elements are consciousness. Eleven elements are not consciousness. Seventeen elements are not mental factors. The element of phenomena may be mental factors, may be not mental factors. Ten elements are dissociated from consciousness. The element of phenomena may be associated with consciousness, may be dissociated from consciousness. Seven elements are not to be said - "associated with consciousness", nor "dissociated from consciousness". Ten elements are disjoined from consciousness. The element of phenomena may be conjoined with consciousness, may be disjoined from consciousness. Seven elements are not to be said - "conjoined with consciousness", nor "disjoined from consciousness".

Twelve elements are not consciousness-originated. Six elements may be consciousness-originated, may be not consciousness-originated. Seventeen elements are not concomitant with consciousness. The element of phenomena may be concomitant with consciousness, may be not concomitant with consciousness. Seventeen elements are not consecutive to consciousness. The element of phenomena may be consecutive to consciousness, may be not consecutive to consciousness. Seventeen elements do not originate conjoined with consciousness. The element of phenomena may originate conjoined with consciousness, may not originate conjoined with consciousness. Seventeen elements do not originate conjoined with consciousness and arise together with it. The element of phenomena may originate conjoined with consciousness and arise together with it, may not originate conjoined with consciousness and arise together with it. Seventeen elements do not originate conjoined with consciousness and follow it. The element of phenomena may originate conjoined with consciousness and follow it, may not originate conjoined with consciousness and follow it. Twelve elements are internal. Six elements are external.

Nine elements are derived. Eight elements are non-derived. The element of phenomena may be derived, may be non-derived. Ten elements are clung-to. The sound element is not clung-to. Seven elements may be clung-to, may be not clung-to. Seventeen elements are not clinging. The element of phenomena may be clinging, may be not clinging. Sixteen elements are subject to clinging. Two elements may be subject to clinging, may be not subject to clinging. Sixteen elements are dissociated from clinging. Two elements may be associated with clinging, may be dissociated from clinging. Sixteen elements are not to be said - "both clinging and subject to clinging", they are subject to clinging but not clinging. The mind-consciousness element is not to be said - "both clinging and subject to clinging", may be subject to clinging but not clinging, may not be said - "subject to clinging but not clinging". The element of phenomena may be both clinging and subject to clinging, may be subject to clinging but not clinging, may not be said - "both clinging and subject to clinging", nor "subject to clinging but not clinging".

Sixteen elements are not to be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". The mind-consciousness element is not to be said - "both clinging and associated with clinging", may be associated with clinging but not clinging, may not be said - "associated with clinging but not clinging". The element of phenomena may be both clinging and associated with clinging, may be associated with clinging but not clinging, may not be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". Sixteen elements are dissociated from clinging but subject to clinging. Two elements may be dissociated from clinging but subject to clinging, may be dissociated from clinging and not subject to clinging, may not be said - "dissociated from clinging but subject to clinging", nor "dissociated from clinging and not subject to clinging".

Seventeen elements are not mental defilements. The element of phenomena may be mental defilements, may be not mental defilements. Sixteen elements are subject to defilement. Two elements may be subject to defilement, may be not subject to defilement. Sixteen elements are undefiled. Two elements may be defiled, may be undefiled. Sixteen elements are dissociated from mental defilements. Two elements may be associated with mental defilements, may be dissociated from mental defilements. Sixteen elements are not to be said - "both mental defilements and subject to defilement", subject to defilement but not mental defilements. The mind-consciousness element is not to be said - "both mental defilement and subject to defilement", may be subject to defilement but not mental defilement, may not be said - "subject to defilement but not mental defilement". The element of phenomena may be both mental defilement and subject to defilement, may be subject to defilement but not mental defilement, may not be said - "both mental defilement and subject to defilement", nor "subject to defilement but not mental defilement".

Sixteen elements are not to be said - "both mental defilements and defiled", nor "defiled but not mental defilements". The mind-consciousness element is not to be said - "both mental defilement and defiled", may be defiled but not mental defilement, may not be said - "defiled but not mental defilement". The element of phenomena may be both mental defilement and defiled, may be defiled but not mental defilement, may not be said - "both mental defilement and defiled", nor "defiled but not mental defilement". Sixteen elements are not to be said - "both mental defilements and associated with mental defilements", nor "associated with mental defilements but not mental defilements". The mind-consciousness element is not to be said - "both mental defilement and associated with mental defilements", may be associated with mental defilements but not mental defilement, may not be said - "associated with mental defilements but not mental defilement". The element of phenomena may be both mental defilement and associated with mental defilements, may be associated with mental defilements but not mental defilement, may not be said - "both mental defilement and associated with mental defilements", nor "associated with mental defilements but not mental defilement". Sixteen elements are dissociated from mental defilements but subject to defilement. Two elements may be dissociated from mental defilements but subject to defilement, may be dissociated from mental defilements and not subject to defilement, may not be said - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement".

Sixteen elements are not to be abandoned through vision. Two elements may be to be abandoned through vision, may be not to be abandoned through vision. Sixteen elements are not to be abandoned by meditative development. Two elements may be to be abandoned by meditative development, may be not to be abandoned by meditative development. Sixteen elements are not connected with a root to be abandoned through vision. Two elements may be connected with a root to be abandoned through vision, may not be connected with a root to be abandoned through vision. Sixteen elements are not connected with a root to be abandoned by meditative development. Two elements may be connected with a root to be abandoned by meditative development, may not be connected with a root to be abandoned by meditative development.

Fifteen elements are without applied thought. The mind-element is with applied thought. Two elements may be with applied thought, may be without applied thought. Fifteen elements are without sustained thought. The mind-element is with sustained thought. Two elements may be with sustained thought, may be without sustained thought. Sixteen elements are without rapture. Two elements may be with rapture, may be without rapture. Sixteen elements are not accompanied by rapture. Two elements may be accompanied by rapture, may be not accompanied by rapture. Fifteen elements are not accompanied by pleasure. Three elements may be accompanied by pleasure, may be not accompanied by pleasure. Eleven elements are not accompanied by equanimity. Five elements are accompanied by equanimity. Two elements may be accompanied by equanimity, may be not accompanied by equanimity.

Sixteen elements are sensual-sphere. Two elements may be sensual-sphere, may be non-sensual-sphere. Sixteen elements are non-fine-material-sphere. Two elements may be fine-material-sphere, may be non-fine-material-sphere. Sixteen elements are not immaterial-sphere. Two elements may be immaterial-sphere, may be not immaterial-sphere. Sixteen elements are included. Two elements may be included, may be not included. Sixteen elements are not leading to liberation. Two elements may be leading to liberation, may be not leading to liberation. Sixteen elements are undetermined. Two elements may be fixed in destination, may be undetermined. Sixteen elements are surpassed. Two elements may be surpassed, may be unsurpassed. Sixteen elements are without conflict. Two elements may be with conflict, may be without conflict.

The question section.

The Analysis of Elements is concluded.

4. Analysis of Truths

1. The Suttanta Classification

189. Four noble truths - the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the practice leading to the cessation of suffering.

1. The Truth of Suffering

190. 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.

191. 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".

192. 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".

193. 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".

194. 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".

195. 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".

196. 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 "pain".

197. 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".

198. 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, state of being troubled, state of being anguished - this is called "anguish".

199. 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".

200. 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".

201. 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, etc. For beings subject to death, etc. 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.

202. 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".

2. The Truth of Origin

203. 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... etc. odours in the world... flavours in the world... tangible objects in the world... mental phenomena in the world have a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Eye-consciousness in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Ear-consciousness in the world... etc. nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Eye-contact in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Ear-contact in the world... etc. nose-contact in the world... tongue-contact in the world... body-contact in the world... Mind-contact in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Feeling born of eye-contact in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Feeling born of ear-contact in the world... etc. feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... Feeling born of mind-contact in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Perception of material form in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Perception of sound in the world... etc. perception of odour in the world... perception of flavour in the world... perception of tangible object in the world... Perception of mental phenomena in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Volition regarding visible form in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Volition regarding sound in the world... etc. volition regarding odour in the world... volition regarding flavour in the world... volition regarding tangible object in the world... Volition regarding mental phenomena in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Craving for visible form in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Craving for sound in the world... etc. craving for odour in the world... craving for flavour in the world... craving for tangible object in the world... craving for mental objects in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Applied thought regarding visible form in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Applied thought regarding sound in the world... etc. applied thought regarding odour in the world... applied thought regarding flavour in the world... applied thought regarding tangible object in the world... applied thought regarding mental objects in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

Sustained thought regarding visible form in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Sustained thought regarding sound in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Sustained thought regarding odour in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Sustained thought regarding flavour in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Sustained thought regarding tangible object in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. Sustained thought regarding mental objects in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles.

This is called "the noble truth of the origin of suffering".

3. The Truth of Cessation

204. 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. 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 being abandoned is abandoned, here when ceasing it ceases.

Visible forms in the world have a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases. Sounds in the world... etc. odours in the world... flavours in the world... tangible objects in the world... mental phenomena in the world have a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Eye-consciousness in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases. Ear-consciousness in the world... etc. nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Eye-contact in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases. Ear-contact in the world... etc. nose-contact in the world... tongue-contact in the world... body-contact in the world... Mind-contact in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Feeling born of eye-contact in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases. Feeling born of ear-contact in the world... etc. feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... Feeling born of mind-contact in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Perception of visible form in the world... perception of sound in the world... perception of odour in the world... perception of flavour in the world... perception of tangible object in the world... Perception of mental phenomena in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Volition regarding visible form in the world... volition regarding sound in the world... volition regarding odour in the world... volition regarding flavour in the world... volition regarding tangible object in the world... Volition regarding mental phenomena in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Craving for visible form in the world... craving for sound in the world... craving for odour in the world... craving for flavour in the world... craving for tangible object in the world... craving for mental objects in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Applied thought regarding visible form in the world... applied thought regarding sound in the world... applied thought regarding odour in the world... applied thought regarding flavour in the world... applied thought regarding tangible object in the world... applied thought regarding mental objects in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases.

Sustained thought regarding visible form in the world... sustained thought regarding sound in the world... sustained thought regarding odour in the world... sustained thought regarding flavour in the world... sustained thought regarding tangible object in the world... 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".

4. The Truth of the Path

205. 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. He generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives. He generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. 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, with internal confidence and unification of mind, he enters and dwells in the second meditative absorption, which 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".

The Discourse Analysis.

2. The Abhidhamma Classification

206. Four truths – suffering, the origin of suffering, the cessation of suffering, the practice leading to the cessation of suffering.

Therein, what is the origin of suffering? Craving – this is called "the origin of suffering".

Therein, what is pain? The remaining mental defilements, the remaining unwholesome mental states, the three wholesome roots with mental corruptions, the remaining wholesome mental states with mental corruptions, the results of wholesome and unwholesome mental states with mental corruptions, whatever mental states are functional, neither wholesome nor unwholesome, and not results of action, and all matter – this is called "pain".

Therein, what is the cessation of suffering? The abandoning of craving – this is called "the cessation of suffering".

Therein, what is the practice leading to the cessation of suffering? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is the eightfold path, right view, etc. right concentration.

Therein, what is right view? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "right view".

Therein, what is right thought? Whatever reasoning, applied thought, etc. right thought, path factor, included in the path – this is called "right thought".

Therein, what is right speech? Whatever abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from the four kinds of verbal misconduct, right speech, path factor, included in the path – this is called "right speech".

Therein, what is right action? Whatever abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from the three kinds of bodily misconduct, right action, path factor, included in the path – this is called "right action".

Therein, what is right livelihood? Whatever abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from wrong livelihood, right livelihood, path factor, included in the path – this is called "right livelihood".

Therein, what is right effort? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right effort".

Therein, what is right mindfulness? Whatever mindfulness, recollection, etc. right mindfulness, enlightenment factor of mindfulness, path factor, included in the path – this is called "right mindfulness".

Therein, what is right concentration? Whatever stability of consciousness, steadiness, etc. right concentration, enlightenment factor of concentration, path factor, included in the path – this is called "right concentration". This is called "the practice leading to the cessation of suffering". The remaining states are associated with the practice leading to the cessation of suffering.

207. Therein, what is the origin of suffering? Craving and the remaining mental defilements - this is called "the origin of suffering".

Therein, what is pain? The remaining unwholesome mental states, the three wholesome roots with mental corruptions, the remaining wholesome mental states with mental corruptions, the results of wholesome and unwholesome mental states with mental corruptions, whatever mental states are functional, neither wholesome nor unwholesome, and not results of action, and all matter - this is called "pain".

Therein, what is the cessation of suffering? The abandoning of craving and of the remaining mental defilements - this is called "the cessation of suffering".

208. Therein, what is the origin of suffering? Craving and the remaining mental defilements, and the remaining unwholesome mental states - this is called "the origin of suffering".

Therein, what is pain? The three wholesome roots with mental corruptions, the remaining wholesome mental states with mental corruptions, the results of wholesome and unwholesome mental states with mental corruptions, whatever mental states are functional, neither wholesome nor unwholesome, and not results of action, and all matter - this is called "pain".

Therein, what is the cessation of suffering? The abandoning of craving, and of the remaining mental defilements, and of the remaining unwholesome mental states - this is called "the cessation of suffering".

209. Therein, what is the origin of suffering? Craving and the remaining mental defilements, the remaining unwholesome mental states, and the three wholesome roots with mental corruptions - this is called "the origin of suffering".

Therein, what is pain? The remaining wholesome mental states with mental corruptions, the results of wholesome and unwholesome mental states with mental corruptions, whatever mental states are functional, neither wholesome nor unwholesome, and not results of action, and all matter - this is called "pain".

Therein, what is the cessation of suffering? The abandoning of craving, and of the remaining mental defilements, and of the remaining unwholesome mental states, and of the three wholesome roots with mental corruptions - this is called "the cessation of suffering".

210. Therein, what is the origin of suffering? Craving, and the remaining mental defilements, and the remaining unwholesome mental states, and the three wholesome roots with mental corruptions, and the remaining wholesome mental states with mental corruptions - this is called "the origin of suffering".

Therein, what is pain? The results of wholesome and unwholesome mental states with mental corruptions, whatever mental states are functional, neither wholesome nor unwholesome, and not results of action, and all matter - this is called "pain".

211. Four truths – suffering, the origin of suffering, the cessation of suffering, the practice leading to the cessation of suffering.

Therein, what is the origin of suffering? Craving – this is called "the origin of suffering".

Therein, what is the cessation of suffering? The abandoning of craving – this is called "the cessation of suffering".

Therein, what is the practice leading to the cessation of suffering? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is the fivefold path – right view, right thought, right effort, right mindfulness, right concentration.

Therein, what is right thought? Whatever reasoning, applied thought, etc. right thought, path factor, included in the path – this is called "right thought".

Therein, what is right effort? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right effort".

Therein, what is right concentration? Whatever is the stability of consciousness, etc. right concentration, enlightenment factor of concentration, path factor, included in the path – this is called "right concentration". This is called "the practice leading to the cessation of suffering". The remaining states are associated with the practice leading to the cessation of suffering.

212. Therein, what is the origin of suffering? Craving, and the remaining mental defilements, and the remaining unwholesome mental states, and the three wholesome roots with mental corruptions, and the remaining wholesome mental states with mental corruptions - this is called "the origin of suffering".

Therein, what is the practice leading to the cessation of suffering? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is the fivefold path – right view, right thought, right effort, right mindfulness, right concentration. This is called "the practice leading to the cessation of suffering". The remaining states are associated with the practice leading to the cessation of suffering.

213. Four truths – suffering, the origin of suffering, the cessation of suffering, the practice leading to the cessation of suffering.

Therein, what is the origin of suffering? Craving – this is called "the origin of suffering".

Therein, what is the cessation of suffering? The abandoning of craving – this is called "the cessation of suffering".

Therein, what is the practice leading to the cessation of suffering? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. This is called "the practice leading to the cessation of suffering".

214. Therein, what is the origin of suffering? Craving, and the remaining mental defilements, and the remaining unwholesome mental states, and the three wholesome roots with mental corruptions, and the remaining wholesome mental states with mental corruptions - this is called "the origin of suffering".

Therein, what is the practice leading to the cessation of suffering? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. This is called "the practice leading to the cessation of suffering".

The Higher Teaching Analysis.

3. The Question Section

215. Four noble truths - the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the practice leading to the cessation of suffering.

216. Of the four noble truths, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

217. The truth of origin is unwholesome. The truth of the path is wholesome. The truth of cessation is indeterminate. The truth of suffering may be wholesome, may be unwholesome, may be indeterminate. Two truths may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The truth of cessation is not to be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". The truth of suffering may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". Two truths are states that have resultant quality. The truth of cessation is a state that is neither resultant nor has resultant quality. The truth of suffering may be resultant, may be a state that has resultant quality, may be a state that is neither resultant nor has resultant quality. The truth of origin is not clung-to but subject to clinging. Two truths are neither clung-to nor subject to clinging. The truth of suffering may be clung-to and subject to clinging, may be not clung-to but subject to clinging.

The truth of origin is defiled and subject to defilement. Two truths are undefiled and not subject to defilement. The truth of suffering may be defiled and subject to defilement, may be undefiled but subject to defilement. The truth of origin is with applied and sustained thought. The truth of cessation is without applied and sustained thought. The truth of the path may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The truth of suffering may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said - "with applied and sustained thought", nor "without applied but sustained thought only", nor "without applied and sustained thought". Two truths may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. The truth of cessation is not to be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity". The truth of suffering may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, may not be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity".

Two truths are to be abandoned neither by seeing nor by meditative development. The truth of origin may be to be abandoned through vision, may be to be abandoned by meditative development. The truth of suffering may be to be abandoned through vision, may be to be abandoned by meditative development, may be to be abandoned neither by seeing nor by meditative development. Two truths are connected with a root to be abandoned neither by seeing nor by meditative development. The truth of origin may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development. The truth of suffering may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development, may be connected with a root to be abandoned neither by seeing nor by meditative development. The truth of origin is leading to accumulation. The truth of the path is leading to non-accumulation. The truth of cessation is leading to neither accumulation nor to non-accumulation. The truth of suffering may be leading to accumulation, may be leading to neither accumulation nor to non-accumulation. The truth of the path is trainee. Three truths are neither trainee nor one beyond training. The truth of origin is limited. Two truths are immeasurable. The truth of suffering may be limited, may be exalted. The truth of cessation is without sense-object. The truth of the path has a limitless object. The truth of origin may have a limited object, may have an exalted object but not a limitless object, may not be said - "limited object", nor "exalted object". The truth of suffering may have a limited object, may have an exalted object, may have a limitless object, may not be said - "limited object", nor "exalted object", nor "limitless object".

The truth of origin is inferior. Two truths are superior. The truth of suffering may be inferior, may be middling. The truth of cessation is undetermined. The truth of the path is with fixed course of the right path. Two truths may be with fixed course of the wrong path, may be undetermined. The truth of cessation is without sense-object. The truth of origin is not to be spoken of - "path as object", nor "connected with the path as root", nor "path predominance". The truth of the path is not path as object, is connected with the path as root, may be path predominance, may not be said - "path predominance". The truth of suffering may be path as object, is not connected with the path as root, may be path predominance, may not be said - "path as object", nor "path predominance". Two truths may be arisen, may be unarisen, they are not to be said - "subject to arise". The truth of cessation is not to be said - "arisen", nor "unarisen", nor "subject to arise". The truth of suffering may be arisen, may be unarisen, may be subject to arise. Three truths may be past, may be future, may be present. The truth of cessation is not to be said - "past", nor "future", nor "present". The truth of cessation is without sense-object. The truth of the path is not to be spoken of - "past object", nor "future object", nor "present object". Two truths may have a past object, may have a future object, may have a present object, may not be said - "having a past object", nor "having a future object", nor "having a present object". The truth of cessation is external. Three truths may be internal, may be external, may be internal-external. The truth of cessation is without sense-object. The truth of the path has an external object. The truth of origin may have an internal object, may have an external object, may have an internal-external object. The truth of suffering may have an internal object, may have an external object, may have an internal-external object, may not be said - "internal object", nor "external object", nor "internal-external object". Three truths are non-manifest and non-impinging. The truth of suffering may be manifest and impinging, may be non-manifest but impinging, may be non-manifest and non-impinging.

2. The twos

218. The truth of origin is a root. The truth of cessation is not a root. Two truths may be roots, may not be roots. Two truths are with root. The truth of cessation is rootless. The truth of suffering may be with root, may be rootless. Two truths are associated with root. The truth of cessation is dissociated from root. The truth of suffering may be associated with root, may be dissociated from root. The truth of origin is both a root and with root. The truth of cessation is not to be said - "both a root and with root", nor "with root and not a root". The truth of the path may be both a root and with root, may be with root and not a root. The truth of suffering may be both a root and with root, may be with root and not a root, may not be said - "both a root and with root", nor "with root and not a root". The truth of origin is both a root and associated with root. The truth of cessation is not to be said - "both a root and associated with root", nor "associated with root and not a root". The truth of the path may be both a root and associated with root, may be associated with root and not a root. The truth of suffering may be both a root and associated with root, may be associated with root and not a root, may not be said - "both a root and associated with root", nor "associated with root and not a root". The truth of cessation is non-root and rootless. The truth of origin is not to be spoken of - "non-root and with root", nor "non-root and rootless". The truth of the path may be non-root and with root, may not be said - "non-root and with root", nor "non-root and rootless". The truth of suffering may be non-root and with root, may be non-root and rootless, may not be said - "non-root and with root", nor "non-root and rootless".

Three truths are with condition. The truth of cessation is without condition. Three truths are conditioned. The truth of cessation is unconditioned. Three truths are non-manifest. The truth of suffering may be manifest, may be non-manifest. Three truths are non-impinging. The truth of suffering may be impinging, may be non-impinging. Three truths are immaterial. The truth of suffering may be matter, may be immaterial. Two truths are mundane. Two truths are supramundane; cognizable in some way, not cognizable in some way.

The truth of origin is a mental corruption. Two truths are non-mental corruptions. The truth of suffering may be a mental corruption, may be a non-mental corruption. Two truths are with mental corruptions. Two truths are without mental corruptions. The truth of origin is associated with mental corruptions. Two truths are dissociated from mental corruptions. The truth of suffering may be associated with mental corruptions, may be dissociated from mental corruptions. The truth of origin is both a mental corruption and with mental corruptions. Two truths are not to be said - "both mental corruptions and with mental corruptions", nor "with mental corruptions and not mental corruptions". The truth of suffering may be both a mental corruption and with mental corruptions, may be with mental corruptions and not a mental corruption. The truth of origin is both a mental corruption and associated with mental corruptions. Two truths are not to be said - "both mental corruptions and associated with mental corruptions", nor "associated with mental corruptions and not mental corruptions". The truth of suffering may be both a mental corruption and associated with mental corruptions, may be associated with mental corruptions and not a mental corruption, may not be said - "both a mental corruption and associated with mental corruptions", nor "associated with mental corruptions and not a mental corruption". Two truths are dissociated from mental corruptions and without mental corruptions. The truth of origin is not to be spoken of - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions". The truth of suffering may be dissociated from mental corruptions but with mental corruptions, may not be said - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions".

The truth of origin is a mental fetter. Two truths are non-mental fetters. The truth of suffering may be a mental fetter, may be a non-mental fetter. Two truths are subject to mental fetters. Two truths are not subject to mental fetters. The truth of origin is associated with mental fetters. Two truths are dissociated from mental fetters. The truth of suffering may be associated with mental fetters, may be dissociated from mental fetters. The truth of origin is both a mental fetter and subject to mental fetters. Two truths are not to be said - "both mental fetters and subject to mental fetters", nor "subject to mental fetters and not mental fetters". The truth of suffering may be both a mental fetter and subject to mental fetters, may be subject to mental fetters and not a mental fetter. The truth of origin is both a mental fetter and associated with mental fetters. Two truths are not to be said - "both mental fetters and associated with mental fetters", nor "associated with mental fetters and not mental fetters". The truth of suffering may be both a mental fetter and associated with mental fetters, may be associated with mental fetters and not a mental fetter, may not be said - "both a mental fetter and associated with mental fetters", nor "associated with mental fetters and not a mental fetter". Two truths are dissociated from mental fetters and not subject to mental fetters. The truth of origin is not to be spoken of - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters". The truth of suffering may be dissociated from mental fetters but subject to mental fetters, may not be said - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters".

The truth of origin is a mental knot. Two truths are non-mental knots. The truth of suffering may be a mental knot, may be a non-mental knot. Two truths are subject to mental knots. Two truths are not subject to mental knots. Two truths are dissociated from mental knots. Two truths may be associated with mental knots, may be dissociated from mental knots. The truth of origin is both a mental knot and subject to mental knots. Two truths are not to be said - "both mental knots and subject to mental knots", nor "subject to mental knots and not mental knots". The truth of suffering may be both a mental knot and subject to mental knots, may be subject to mental knots and not a mental knot. The truth of origin is both a mental knot and associated with mental knots, may not be said - "both a mental knot and associated with mental knots", nor "associated with mental knots and not a mental knot". Two truths are not to be said - "both mental knots and associated with mental knots", nor "associated with mental knots and not mental knots". The truth of suffering may be both a mental knot and associated with mental knots, may be associated with mental knots and not a mental knot, may not be said - "both a mental knot and associated with mental knots", nor "associated with mental knots and not a mental knot". Two truths are dissociated from mental knots and not subject to mental knots. Two truths may be dissociated from mental knots but subject to mental knots, may not be said - "dissociated from mental knots but subject to mental knots", nor "dissociated from mental knots and not subject to mental knots".

The truth of origin is a mental flood, etc. mental bond, etc. mental hindrance. Two truths are non-mental hindrances. The truth of suffering may be a mental hindrance, may be a non-mental hindrance. Two truths are subject to mental hindrances; two truths are not subject to mental hindrances. The truth of origin is associated with mental hindrances. Two truths are dissociated from mental hindrances. The truth of suffering may be associated with mental hindrances, may be dissociated from mental hindrances. The truth of origin is both a mental hindrance and subject to mental hindrances. Two truths are not to be said - "both mental hindrances and subject to mental hindrances", nor "subject to mental hindrances and not mental hindrances". The truth of suffering may be both a mental hindrance and subject to mental hindrances, may be subject to mental hindrances and not a mental hindrance. The truth of origin is both a mental hindrance and associated with mental hindrances. Two truths are not to be said - "both mental hindrances and associated with mental hindrances", nor "associated with mental hindrances and not mental hindrances". The truth of suffering may be both a mental hindrance and associated with mental hindrances, may be associated with mental hindrances and not a mental hindrance, may not be said - "both a mental hindrance and associated with mental hindrances", nor "associated with mental hindrances and not a mental hindrance". Two truths are dissociated from mental hindrances and not subject to mental hindrances. The truth of origin is not to be spoken of - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances". The truth of suffering may be dissociated from mental hindrances but subject to mental hindrances, may not be said - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances".

Three truths are non-adherence. The truth of suffering may be adherence, may be non-adherence. Two truths are adhered to. Two truths are not adhered to. Two truths are dissociated from adherence. The truth of origin may be associated with adherence, may be dissociated from adherence. The truth of suffering may be associated with adherence, may be dissociated from adherence, may not be said - "associated with adherence", nor "dissociated from adherence". The truth of origin is not to be spoken of - "both adherence and adhered to", adhered to but not adherence. Two truths are not to be said - "both adherence and adhered to", nor "adhered to but not adherence". The truth of suffering may be both adherence and adhered to, may be adhered to but not adherence. Two truths are dissociated from adherence and not adhered to. Two truths may be dissociated from adherence but adhered to, may not be said - "dissociated from adherence but adhered to", nor "dissociated from adherence and not adhered to".

Two truths are with sense-object. The truth of cessation is without sense-object. The truth of suffering may be with sense-object, may be without sense-object. Three truths are not consciousness. The truth of suffering may be consciousness, may be not consciousness. Two truths are mental factors. The truth of cessation is not a mental factor. The truth of suffering may be a mental factor, may be not a mental factor. Two truths are associated with consciousness. The truth of cessation is dissociated from consciousness. The truth of suffering may be associated with consciousness, may be dissociated from consciousness, may not be said - "associated with consciousness", nor "dissociated from consciousness". Two truths are conjoined with consciousness. The truth of cessation is disjoined from consciousness. The truth of suffering may be conjoined with consciousness, may be disjoined from consciousness, may not be said - "conjoined with consciousness", nor "disjoined from consciousness". Two truths are consciousness-originated. The truth of cessation is not consciousness-originated. The truth of suffering may be consciousness-originated, may be not consciousness-originated. Two truths are concomitant with consciousness. The truth of cessation is not concomitant with consciousness. The truth of suffering may be concomitant with consciousness, may be not concomitant with consciousness. Two truths are consecutive to consciousness. The truth of cessation is not consecutive to consciousness. The truth of suffering may be consecutive to consciousness, may be not consecutive to consciousness. Two truths originate conjoined with consciousness. The truth of cessation does not originate conjoined with consciousness. The truth of suffering may originate conjoined with consciousness, may not originate conjoined with consciousness. Two truths originate conjoined with consciousness and arise together with it. The truth of cessation does not originate conjoined with consciousness and arise together with it. The truth of suffering may originate conjoined with consciousness and arise together with it, may not originate conjoined with consciousness and arise together with it. Two truths originate conjoined with consciousness and follow it. The truth of cessation does not originate conjoined with consciousness and follow it. The truth of suffering may originate conjoined with consciousness and follow it, may not originate conjoined with consciousness and follow it. Three truths are external. The truth of suffering may be internal, may be external.

Three truths are non-derived. The truth of suffering may be derived, may be non-derived. Three truths are not clung-to. The truth of suffering may be clung-to, may be not clung-to. The truth of origin is clinging. Two truths are not clinging. The truth of suffering may be clinging, may be not clinging. Two truths are subject to clinging. Two truths are not subject to clinging. Two truths are dissociated from clinging. Two truths may be associated with clinging, may be dissociated from clinging. The truth of origin is both clinging and subject to clinging. Two truths are not to be said - "both clinging and subject to clinging", nor "subject to clinging but not clinging". The truth of suffering may be both clinging and subject to clinging, may be subject to clinging but not clinging. The truth of origin may be both clinging and associated with clinging, may not be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". Two truths are not to be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". The truth of suffering may be both clinging and associated with clinging, may be associated with clinging but not clinging, may not be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". Two truths are dissociated from clinging and not subject to clinging. Two truths may be dissociated from clinging but subject to clinging, may not be said - "dissociated from clinging but subject to clinging", nor "dissociated from clinging and not subject to clinging".

The truth of origin is mental defilement. Two truths are not mental defilements. The truth of suffering may be mental defilement, may be not mental defilement. Two truths are subject to defilement. Two truths are not subject to defilement. The truth of origin is defiled. Two truths are undefiled. The truth of suffering may be defiled, may be undefiled. The truth of origin is associated with mental defilements. Two truths are dissociated from mental defilements. The truth of suffering may be associated with mental defilements, may be dissociated from mental defilements. The truth of origin is both mental defilement and subject to defilement. Two truths are not to be said - "both mental defilements and subject to defilement", nor "subject to defilement but not mental defilements". The truth of suffering may be both mental defilement and subject to defilement, may be subject to defilement but not mental defilement. The truth of origin is both mental defilement and defiled. Two truths are not to be said - "both mental defilements and defiled", nor "defiled but not mental defilements". The truth of suffering may be both mental defilement and defiled, may be defiled but not mental defilement, may not be said - "both mental defilement and defiled", nor "defiled but not mental defilement". The truth of origin is both mental defilement and associated with mental defilements. Two truths are not to be said - "both mental defilements and associated with mental defilements", nor "associated with mental defilements but not mental defilements". The truth of suffering may be both mental defilement and associated with mental defilements, may be associated with mental defilements but not mental defilement, may not be said - "both mental defilement and associated with mental defilements", nor "associated with mental defilements but not mental defilement". Two truths are dissociated from mental defilements and not subject to defilement. The truth of origin is not to be spoken of - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement". The truth of suffering may be dissociated from mental defilements but subject to defilement, may not be said - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement".

Two truths are not to be abandoned through vision. Two truths may be to be abandoned through vision, may be not to be abandoned through vision. Two truths are not to be abandoned by meditative development. Two truths may be to be abandoned by meditative development, may be not to be abandoned by meditative development. Two truths are not connected with root to be abandoned through vision. Two truths may be connected with root to be abandoned through vision, may not be connected with root to be abandoned through vision. Two truths are not connected with root to be abandoned by meditative development. Two truths may be connected with root to be abandoned by meditative development, may not be connected with root to be abandoned by meditative development. The truth of origin is with applied thought. The truth of cessation is without applied thought. Two truths may be with applied thought, may be without applied thought. The truth of origin is with sustained thought. The truth of cessation is without sustained thought. Two truths may be with sustained thought, may be without sustained thought. The truth of cessation is without rapture. Three truths may be with rapture, may be without rapture. The truth of cessation is not accompanied by rapture. Three truths may be accompanied by rapture, may be not accompanied by rapture. The truth of cessation is not accompanied by pleasure. Three truths may be accompanied by pleasure, may be not accompanied by pleasure. The truth of cessation is not accompanied by equanimity. Three truths may be accompanied by equanimity, may be not accompanied by equanimity.

The truth of origin is sensual-sphere. Two truths are non-sensual-sphere. The truth of suffering may be sensual-sphere, may be non-sensual-sphere. Three truths are non-fine-material-sphere. The truth of suffering may be fine-material-sphere, may be non-fine-material-sphere. Three truths are not immaterial-sphere. The truth of suffering may be immaterial-sphere, may be not immaterial-sphere. Two truths are included. Two truths are not included. The truth of the path is leading to liberation. Three truths are not leading to liberation. The truth of the path is fixed in destination. The truth of cessation is undetermined. Two truths may be fixed in destination, may be undetermined. Two truths are surpassed. Two truths are unsurpassed. The truth of origin is conflicting. Two truths are without conflict. The truth of suffering may be conflicting, may be without conflict.

The question section.

The Analysis of Truths is concluded.

5. Analysis of Faculties

1. The Abhidhamma Classification

219. Twenty-two faculties - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty, the masculinity faculty, the life faculty, the faculty of pleasantness, the faculty of pain, the pleasure faculty, the faculty of displeasure, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge.

220. Therein, what is the eye-faculty? Whatever eye is sensitive matter derived from the four primary elements, etc. that is the empty village – this is called "eye-faculty".

Therein, what is the ear-faculty, etc. the nose-faculty, etc. the tongue-faculty, etc. body-faculty? Whatever body is sensitive matter derived from the four primary elements... etc. that is the empty village – this is called "body-faculty".

Therein, what is the mind faculty? The mind faculty in one way – associated with contact. The mind faculty in two ways – there is with root, there is without roots. The mind faculty in three ways – there is wholesome, there is unwholesome, there is indeterminate. The mind faculty in four ways – there is sensual-sphere of existence, there is fine-material-sphere, there is immaterial-sphere of existence, there is not included. The mind faculty in five ways – there is associated with the faculty of pleasantness, there is associated with the faculty of pain, there is associated with the pleasure faculty, there is associated with the faculty of displeasure, there is associated with the equanimity faculty. The mind faculty in six ways – Eye-consciousness... etc. mind-consciousness. Thus the mind faculty is sixfold.

The mind faculty in seven ways – Eye-consciousness... etc. body-consciousness, mind-element, mind-consciousness element. Thus the mind faculty is sevenfold.

The mind faculty is eightfold - Eye-consciousness... etc. body-consciousness there is accompanied by pleasure, there is accompanied by pain, mind-element, mind-consciousness element. Thus the mind faculty is eightfold.

The mind faculty is ninefold - Eye-consciousness... etc. body-consciousness, mind-element, mind-consciousness element there is wholesome, there is unwholesome, there is indeterminate. Thus the mind faculty is ninefold.

The mind faculty is tenfold - Eye-consciousness... etc. body-consciousness there is accompanied by pleasure, there is accompanied by pain, mind-element, mind-consciousness element there is wholesome, there is unwholesome, there is indeterminate. Thus the mind faculty is tenfold, etc. thus the mind faculty is manifold. This is called "mind faculty".

Therein, what is the femininity faculty? Whatever female characteristic, female sign, feminine behaviour, feminine deportment, femininity, womanhood there is in a woman – this is called "femininity faculty".

Therein, what is the masculinity faculty? Whatever masculine sign, masculine characteristic, masculine behaviour, masculine deportment, masculinity, masculine state of a man – this is called "masculinity faculty".

Therein, what is the life faculty? The life faculty is twofold - there is the material life faculty, there is the immaterial life faculty.

Therein, what is the material life faculty? Whatever is the life span, duration, sustenance, nourishment, movement, conduct, protection, life, life faculty of those material states – this is called "material life faculty".

Therein, what is the immaterial life faculty? Whatever is the life span, duration, sustenance, nourishment, movement, conduct, protection, life, life faculty of those immaterial states – this is called "immaterial life faculty". This is called "life faculty".

Therein, what is the faculty of pleasantness? Whatever bodily comfort, bodily happiness, comfortable and pleasant feeling born of body-contact, comfortable and pleasant feeling born of body-contact - this is called "the faculty of pleasantness".

Therein, what is the faculty of 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 "the faculty of pain".

Therein, what is the pleasure faculty? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "the pleasure faculty".

Therein, what is the faculty of 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 "the faculty of displeasure".

Therein, what is the equanimity faculty? Whatever mental feeling that is neither comfortable nor uncomfortable, neither-unpleasant-nor-pleasant feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling born of mind-contact - this is called "the equanimity faculty".

Therein, what is the faith faculty? Whatever faith, believing, confidence, devotion, faith, faith faculty, power of faith - this is called "the faith faculty".

Therein, what is the energy faculty? Whatever mental arousal of energy, exertion, effort, striving, endeavour, enthusiasm, enthusiasm, strength, presence, unflagging effort, not abandoning desire, not abandoning the burden, taking up the burden, energy, energy faculty, power of energy - this is called "the energy faculty".

Therein, what is the mindfulness faculty? Whatever mindfulness, recollection, recalling, mindfulness, remembering, retaining, non-floating, non-forgetting, mindfulness, mindfulness faculty, power of mindfulness, right mindfulness - this is called "the mindfulness faculty".

Therein, what is the concentration faculty? That which is the stability of consciousness, the steadiness, the position, the non-disturbance, the non-distraction, the state of undisturbed mind, serenity, the concentration faculty, the power of concentration, right concentration - this is called "the concentration faculty".

Therein, what is the wisdom faculty? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "the wisdom faculty".

Therein, what is the faculty of "I shall know the unknown"? Whatever wisdom, understanding, etc. for the realisation of those phenomena that are unknown, unseen, unattained, unascertained, unrealised non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called the "faculty of 'I shall know the unknown'".

Therein, what is the faculty of final knowledge? Whatever wisdom, understanding, etc. for the realisation of those phenomena that are known, seen, attained, ascertained, realised non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called the faculty of final knowledge.

Therein, what is the faculty of one who has final knowledge? Whatever wisdom, understanding, etc. for the realisation of those phenomena of one who has final knowledge, that are seen, attained, ascertained, realised non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called the "faculty of one who has final knowledge".

The Higher Teaching Analysis.

2. The Question Section

221. Twenty-two faculties - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty, the masculinity faculty, the life faculty, the faculty of pleasantness, the faculty of pain, the pleasure faculty, the faculty of displeasure, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge.

222. Of the twenty-two faculties, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

223. Ten faculties are indeterminate. The faculty of displeasure is unwholesome. The faculty of "I shall know the unknown" is wholesome. Four faculties may be wholesome, may be indeterminate. Six faculties may be wholesome, may be unwholesome, may be indeterminate.

Twelve faculties are not to be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling". Six faculties may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. Three faculties may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The life faculty may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said - "associated with pleasant feeling", nor "associated with unpleasant feeling", nor "associated with neither-unpleasant-nor-pleasant feeling".

Seven faculties are states that are neither resultant nor have resultant quality. Three faculties are resultant. Two faculties are states that have resultant quality. The faculty of final knowledge may be resultant, may be a state that has resultant quality. Nine faculties may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality. Nine faculties are clung-to and subject to clinging. The faculty of displeasure is not clung-to but subject to clinging. Three faculties are neither clung-to nor subject to clinging. Nine faculties may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

Nine faculties are undefiled but subject to defilement. The faculty of displeasure is defiled and subject to defilement. Three faculties are undefiled and not subject to defilement. Three faculties may be undefiled but subject to defilement, may be undefiled and not subject to defilement. Six faculties may be defiled and subject to defilement, may be undefiled but subject to defilement, may be undefiled and not subject to defilement. Nine faculties are without applied and sustained thought. The faculty of displeasure is with applied and sustained thought. The equanimity faculty may be with applied and sustained thought, may be without applied and sustained thought. Eleven faculties may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought.

Eleven faculties are not to be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity". The pleasure faculty may be accompanied by rapture, not accompanied by pleasure, not accompanied by equanimity, may not be said - "accompanied by rapture". Six faculties may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. Four faculties may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, may not be said - "accompanied by rapture", nor "accompanied by pleasure", nor "accompanied by equanimity".

Fifteen faculties are to be abandoned neither by seeing nor by meditative development. The faculty of displeasure may be to be abandoned through vision, may be to be abandoned by meditative development. Six faculties may be to be abandoned through vision, may be to be abandoned by meditative development, may be to be abandoned neither by seeing nor by meditative development. Fifteen faculties are connected with a root to be abandoned neither by seeing nor by meditative development. The faculty of displeasure may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development. Six faculties may be connected with a root to be abandoned through vision, may be connected with a root to be abandoned by meditative development, may be connected with a root to be abandoned neither by seeing nor by meditative development.

Ten faculties are leading to neither accumulation nor to non-accumulation. The faculty of displeasure is leading to accumulation. The faculty of "I shall know the unknown" is leading to non-accumulation. The faculty of final knowledge may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. Nine faculties may be leading to accumulation, may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. Ten faculties are neither trainee nor one beyond training. Two faculties are trainee. The faculty of one who has final knowledge is one beyond training. Nine faculties may be trainee, may be one beyond training, may be neither trainee nor one beyond training.

Ten faculties are limited. Three faculties are limitless. Nine faculties may be limited, may be exalted, may be limitless. Seven faculties are without object. Two faculties have a limited object. Three faculties have a limitless object. The faculty of displeasure may have a limited object, may have an exalted object, does not have a limitless object, may not be said - "limited object", nor "exalted object". Nine faculties may have a limited object, may have an exalted object, may have a limitless object, may not be said - "having a limited object", nor "having an exalted object", nor "having a limitless object".

Nine faculties are middling. The faculty of displeasure is inferior. Three faculties are superior. Three faculties may be middling, may be superior. Six faculties may be inferior, may be middling, may be superior. Ten faculties are undetermined. The faculty of "I shall know the unknown" is with fixed course of the right path. Four faculties may be with fixed course of the right path, may be undetermined. The faculty of displeasure may be with fixed course of the wrong path, may be undetermined. Six faculties may be with fixed course of the wrong path, may be with fixed course of the right path, may be undetermined. Seven faculties are without object. Four faculties are not to be said - "having the path as object", nor "connected with the path as root", nor "having path predominance". The faculty of "I shall know the unknown" does not have the path as object, may be connected with the path as root, may have path predominance, may not be said - "connected with the path as root", nor "path predominance". The faculty of final knowledge does not have the path as object, may be connected with the path as root, may have path predominance, may not be said - "connected with the path as root", nor "path predominance". Nine faculties may have the path as object, may be connected with the path as root, may have path predominance, may not be said - "having the path as object", nor "connected with the path as root", nor "having path predominance".

Ten faculties may be arisen, may be subject to arise, are not to be said - "unarisen". Two faculties may be arisen, may be unarisen, are not to be said - "subject to arise". Ten faculties may be arisen, may be unarisen, may be subject to arise; may be past, may be future, may be present. Seven faculties are without object. Two faculties have a present object. Three faculties are not to be said - "having a past object", nor "having a future object", nor "having a present object". Ten faculties may have a past object, may have a future object, may have a present object, may not be said - "having a past object", nor "having a future object", nor "having a present object"; may be internal, may be external, may be internal-external. Seven faculties are without object. Three faculties have an external object. Four faculties may have an internal object, may have an external object, may have an internal-external object, eight faculties may have an internal object, may have an external object, may have an internal-external object, may not be said - "having an internal object", nor "having an external object", nor "having an internal-external object". Five faculties are non-manifest but impinging. Seventeen faculties are non-manifest and non-impinging.

2. The twos

224. Four faculties are roots. Eighteen faculties are not roots. Seven faculties are with root. Nine faculties are rootless. Six faculties may be with root, may be rootless. Seven faculties are associated with root. Nine faculties are dissociated from root. Six faculties may be associated with root, may be dissociated from root. Four faculties are both roots and with root. Nine faculties are not to be said - "both roots and with root", nor "with root and not roots". Three faculties are not to be said - "both roots and with root". With root and not roots. Six faculties are not to be said - "both roots and with root", may be with root and not roots, may not be said - "with root and not roots".

Four faculties are both roots and associated with root. Nine faculties are not to be said - "both roots and associated with root", nor "associated with root and not roots". Three faculties are not to be said - "both roots and associated with root", "associated with root and not roots". Six faculties are not to be said - "both roots and associated with root", may be associated with root and not roots, may not be said - "associated with root and not roots".

Nine faculties are non-roots and rootless. Three faculties are non-roots with root. Four faculties are not to be said - "non-roots with root", nor "non-roots and rootless". Six faculties may be non-roots with root, may be non-roots and rootless.

With condition. Conditioned. Non-manifest. Five faculties are impinging. Seventeen faculties are non-impinging. Seven faculties are material. Fourteen faculties are immaterial. The life faculty may be material, may be immaterial. Ten faculties are mundane. Three faculties are supramundane. Nine faculties may be mundane, may be supramundane; cognizable in some way, not cognizable in some way.

Non-mental corruptions. Ten faculties are with mental corruptions. Three faculties are without mental corruptions. Nine faculties may be with mental corruptions, may be without mental corruptions. Fifteen faculties are dissociated from mental corruptions. The faculty of displeasure is associated with mental corruptions. Six faculties may be associated with mental corruptions, may be dissociated from mental corruptions. Ten faculties are not to be said - "both mental corruptions and with mental corruptions", "with mental corruptions and not mental corruptions". Three faculties are not to be said - "both mental corruptions and with mental corruptions", nor "with mental corruptions and not mental corruptions". Nine faculties are not to be said - "both mental corruptions and with mental corruptions", they may be with mental corruptions and not mental corruptions, they may not be said - "with mental corruptions and not mental corruptions".

Fifteen faculties are not to be said - "both mental corruptions and associated with mental corruptions", nor "associated with mental corruptions and not mental corruptions". The faculty of displeasure is not to be said - "both a mental corruption and associated with mental corruptions", "associated with mental corruptions and not a mental corruption". Six faculties are not to be said - "both mental corruptions and associated with mental corruptions", they may be associated with mental corruptions and not mental corruptions, they may not be said - "associated with mental corruptions and not mental corruptions". Nine faculties are dissociated from mental corruptions but with mental corruptions. Three faculties are dissociated from mental corruptions and without mental corruptions. The faculty of displeasure is not to be said - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions". Three faculties may be dissociated from mental corruptions but with mental corruptions, may be dissociated from mental corruptions and without mental corruptions. Six faculties may be dissociated from mental corruptions but with mental corruptions, may be dissociated from mental corruptions and without mental corruptions, may not be said - "dissociated from mental corruptions but with mental corruptions", nor "dissociated from mental corruptions and without mental corruptions".

They are non-mental fetters. Ten faculties are subject to mental fetters. Three faculties are not subject to mental fetters. Nine faculties may be subject to mental fetters, may be not subject to mental fetters. Fifteen faculties are dissociated from mental fetters. The faculty of displeasure is associated with mental fetters. Six faculties may be associated with mental fetters, may be dissociated from mental fetters. Ten faculties are not to be said - "both mental fetters and subject to mental fetters", subject to mental fetters and not mental fetters. Three faculties are not to be said - "both mental fetters and subject to mental fetters", nor "subject to mental fetters and not mental fetters". Nine faculties are not to be said - "both mental fetters and subject to mental fetters", they may be subject to mental fetters and not mental fetters, they may not be said - "subject to mental fetters and not mental fetters".

Fifteen faculties are not to be said - "both mental fetters and associated with mental fetters", nor "associated with mental fetters and not mental fetters". The faculty of displeasure is not to be said - "both a mental fetter and associated with mental fetters", it is associated with mental fetters and not a mental fetter. Six faculties are not to be said - "both mental fetters and associated with mental fetters", they may be associated with mental fetters and not mental fetters, they may not be said - "associated with mental fetters and not mental fetters".

Nine faculties are dissociated from mental fetters but subject to mental fetters. Three faculties are dissociated from mental fetters and not subject to mental fetters. The faculty of displeasure is not to be said - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters". Three faculties may be dissociated from mental fetters but subject to mental fetters, may be dissociated from mental fetters and not subject to mental fetters. Six faculties may be dissociated from mental fetters but subject to mental fetters, may be dissociated from mental fetters and not subject to mental fetters, may not be said - "dissociated from mental fetters but subject to mental fetters", nor "dissociated from mental fetters and not subject to mental fetters".

They are non-mental knots. Ten faculties are subject to mental knots. Three faculties are not subject to mental knots. Nine faculties may be subject to mental knots, may be not subject to mental knots. Fifteen faculties are dissociated from mental knots. The faculty of displeasure is associated with mental knots. Six faculties may be associated with mental knots, may be dissociated from mental knots. Ten faculties are not to be said - "both mental knots and subject to mental knots", they are subject to mental knots and not mental knots. Three faculties are not to be said - "both mental knots and subject to mental knots", nor "subject to mental knots and not mental knots". Nine faculties are not to be said - "both mental knots and subject to mental knots", may be subject to mental knots and not mental knots, may not be said - "subject to mental knots and not mental knots".

Fifteen faculties are not to be said - "both mental knots and associated with mental knots", nor "associated with mental knots and not mental knots". The faculty of displeasure is not to be said - "both a mental knot and associated with mental knots", it is associated with mental knots and not a mental knot. Six faculties are not to be said - "both mental knots and associated with mental knots", may be associated with mental knots and not mental knots, may not be said - "associated with mental knots and not mental knots".

Nine faculties are dissociated from mental knots but subject to mental knots. Three faculties are dissociated from mental knots and not subject to mental knots. The faculty of displeasure is not to be said - "dissociated from mental knots but subject to mental knots", nor "dissociated from mental knots and not subject to mental knots". Three faculties may be dissociated from mental knots but subject to mental knots, may be dissociated from mental knots and not subject to mental knots. Six faculties may be dissociated from mental knots but subject to mental knots, may be dissociated from mental knots and not subject to mental knots, may not be said - "dissociated from mental knots but subject to mental knots", nor "dissociated from mental knots and not subject to mental knots".

Non-mental floods, etc. non-mental bonds, etc. non-mental hindrances. Ten faculties are subject to mental hindrances. Three faculties are not subject to mental hindrances. Nine faculties may be subject to mental hindrances, may be not subject to mental hindrances. Fifteen faculties are dissociated from mental hindrances. The faculty of displeasure is associated with mental hindrances. Six faculties may be associated with mental hindrances, may be dissociated from mental hindrances. Ten faculties are not to be said - "both mental hindrances and subject to mental hindrances", they are subject to mental hindrances and not mental hindrances. Three faculties are not to be said - "both mental hindrances and subject to mental hindrances", nor "subject to mental hindrances and not mental hindrances". Nine faculties are not to be said - "both mental hindrances and subject to mental hindrances", may be subject to mental hindrances and not mental hindrances, may not be said - "subject to mental hindrances and not mental hindrances".

Fifteen faculties are not to be said - "both mental hindrances and associated with mental hindrances", nor "associated with mental hindrances and not mental hindrances". The faculty of displeasure is not to be said - "both a mental hindrance and associated with mental hindrances", it is associated with mental hindrances and not a mental hindrance. Six faculties are not to be said - "both mental hindrances and associated with mental hindrances", may be associated with mental hindrances and not mental hindrances, may not be said - "associated with mental hindrances and not mental hindrances".

Nine faculties are dissociated from mental hindrances but subject to mental hindrances. Three faculties are dissociated from mental hindrances and not subject to mental hindrances. The faculty of displeasure is not to be said - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances". Three faculties may be dissociated from mental hindrances but subject to mental hindrances, may be dissociated from mental hindrances and not subject to mental hindrances. Six faculties may be dissociated from mental hindrances but subject to mental hindrances, may be dissociated from mental hindrances and not subject to mental hindrances, may not be said - "dissociated from mental hindrances but subject to mental hindrances", nor "dissociated from mental hindrances and not subject to mental hindrances".

They are non-adherence. Ten faculties are adhered to. Three faculties are not adhered to. Nine faculties may be adhered to, may be not adhered to. Sixteen faculties are dissociated from adherence. Six faculties may be associated with adherence, may be dissociated from adherence. Ten faculties are not to be said - "both adherence and adhered to", they are adhered to but not adherence. Three faculties are not to be said - "both adherence and adhered to", nor "adhered to but not adherence". Nine faculties are not to be said - "both adherence and adhered to", may be adhered to but not adherence, may not be said - "adhered to but not adherence". Ten faculties are dissociated from adherence but adhered to. Three faculties are dissociated from adherence and not adhered to. Three faculties may be dissociated from adherence but adhered to, may be dissociated from adherence and not adhered to. Six faculties may be dissociated from adherence but adhered to, may be dissociated from adherence and not adhered to, may not be said - "dissociated from adherence but adhered to", nor "dissociated from adherence and not adhered to".

Seven faculties are without object. Fourteen faculties are with sense-object. The life faculty may be with sense-object, may be without sense-object. Twenty-one faculties are not consciousness. The mind faculty is consciousness. Thirteen faculties are mental factors. Eight faculties are not mental factors. The life faculty may be a mental factor, may be not a mental factor. Thirteen faculties are associated with consciousness. Seven faculties are dissociated from consciousness. The life faculty may be associated with consciousness, may be dissociated from consciousness. The mind faculty is not to be spoken of - "associated with consciousness", nor "dissociated from consciousness".

Thirteen faculties are conjoined with consciousness. Seven faculties are disjoined from consciousness. The life faculty may be conjoined with consciousness, may be disjoined from consciousness. The mind faculty is not to be spoken of - "conjoined with consciousness", nor "disjoined from consciousness". Thirteen faculties are consciousness-originated. Eight faculties are not consciousness-originated. The life faculty may be consciousness-originated, may be not consciousness-originated.

Thirteen faculties are concomitant with consciousness. Eight faculties are not concomitant with consciousness. The life faculty may be concomitant with consciousness, may be not concomitant with consciousness. Thirteen faculties are consecutive to consciousness. Eight faculties are not consecutive to consciousness. The life faculty may be consecutive to consciousness, may be not consecutive to consciousness.

Thirteen faculties originate conjoined with consciousness. Eight faculties do not originate conjoined with consciousness. The life faculty may originate conjoined with consciousness, may not originate conjoined with consciousness. Thirteen faculties originate conjoined with consciousness and arise together with it. Eight faculties do not originate conjoined with consciousness and arise together with it. The life faculty may originate conjoined with consciousness and arise together with it, may not originate conjoined with consciousness and arise together with it. Thirteen faculties originate conjoined with consciousness and follow it. Eight faculties do not originate conjoined with consciousness and follow it. The life faculty may originate conjoined with consciousness and follow it, may not originate conjoined with consciousness and follow it. Six faculties are internal. Sixteen faculties are external.

Seven faculties are derived. Fourteen faculties are non-derived. The life faculty may be derived, may be non-derived. Nine faculties are clung-to. Four faculties are not clung-to. Nine faculties may be clung-to, may be not clung-to. They are not clinging. Ten faculties are subject to clinging. Three faculties are not subject to clinging. Nine faculties may be subject to clinging, may be not subject to clinging. Sixteen faculties are dissociated from clinging. Six faculties may be associated with clinging, may be dissociated from clinging. Ten faculties are not to be said - "both clinging and subject to clinging", they are subject to clinging but not clinging. Three faculties are not to be said - "both clinging and subject to clinging", nor "subject to clinging but not clinging". Nine faculties are not to be said - "both clinging and subject to clinging", may be subject to clinging but not clinging. Ten faculties may be subject to clinging but not clinging, may not be said - "subject to clinging but not clinging".

Sixteen faculties are not to be said - "both clinging and associated with clinging", nor "associated with clinging but not clinging". Six faculties are not to be said - "both clinging and associated with clinging", may be associated with clinging but not clinging, may not be said - "associated with clinging but not clinging". Ten faculties are dissociated from clinging but subject to clinging. Three faculties are dissociated from clinging and not subject to clinging. Three faculties may be dissociated from clinging but subject to clinging, may be dissociated from clinging and not subject to clinging. Six faculties may be dissociated from clinging but subject to clinging, may be dissociated from clinging and not subject to clinging, may not be said - "dissociated from clinging but subject to clinging", nor "dissociated from clinging and not subject to clinging".

Not mental defilements. Ten faculties are subject to defilement. Three faculties are not subject to defilement. Nine faculties may be subject to defilement, may be not subject to defilement. Fifteen faculties are undefiled. The faculty of displeasure is defiled. Six faculties may be defiled, may be undefiled. Fifteen faculties are dissociated from mental defilements. The faculty of displeasure is associated with mental defilements. Six faculties may be associated with mental defilements, may be dissociated from mental defilements. Ten faculties are not to be said - "both mental defilements and subject to defilement", subject to defilement but not mental defilements. Three faculties are not to be said - "both mental defilements and subject to defilement", nor "subject to defilement but not mental defilements". Nine faculties are not to be said - "both mental defilements and subject to defilement", may be subject to defilement but not mental defilements, may not be said - "subject to defilement but not mental defilements".

Fifteen faculties are not to be said - "both mental defilements and defiled", nor "defiled but not mental defilements". The faculty of displeasure is not to be said - "both mental defilement and defiled", defiled but not mental defilement. Six faculties are not to be said - "both mental defilements and defiled", may be defiled but not mental defilements, may not be said - "defiled but not mental defilements".

Fifteen faculties are not to be said - "both mental defilements and associated with mental defilements", nor "associated with mental defilements but not mental defilements". The faculty of displeasure is not to be said - "both mental defilement and associated with mental defilements", associated with mental defilements but not mental defilement. Six faculties are not to be said - "both mental defilements and associated with mental defilements", may be associated with mental defilements but not mental defilements, may not be said - "associated with mental defilements but not mental defilements". Nine faculties are dissociated from mental defilements but subject to defilement. Three faculties are dissociated from mental defilements and not subject to defilement. The faculty of displeasure is not to be said - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement". Three faculties may be dissociated from mental defilements but subject to defilement, may be dissociated from mental defilements and not subject to defilement. Six faculties may be dissociated from mental defilements but subject to defilement, may be dissociated from mental defilements and not subject to defilement, may not be said - "dissociated from mental defilements but subject to defilement", nor "dissociated from mental defilements and not subject to defilement".

Fifteen faculties are not to be abandoned through vision. Seven faculties may be to be abandoned through vision, may be not to be abandoned through vision. Fifteen faculties are not to be abandoned by meditative development. Seven faculties may be to be abandoned by meditative development, may be not to be abandoned by meditative development. Fifteen faculties are not connected with a root to be abandoned through vision. Seven faculties may be connected with a root to be abandoned through vision, may not be connected with a root to be abandoned through vision. Fifteen faculties are not connected with a root to be abandoned by meditative development. Seven faculties may be connected with a root to be abandoned by meditative development, may not be connected with a root to be abandoned by meditative development.

Nine faculties are without applied thought. The faculty of displeasure is with applied thought. Twelve faculties may be with applied thought, may be without applied thought. Nine faculties are without sustained thought. The faculty of displeasure is with sustained thought. Twelve faculties may be with sustained thought, may be without sustained thought. Eleven faculties are without rapture. Eleven faculties may be with rapture, may be without rapture. Eleven faculties are not accompanied by rapture. Eleven faculties may be accompanied by rapture, may be not accompanied by rapture. Twelve faculties are not accompanied by pleasure. Ten faculties may be accompanied by pleasure, may be not accompanied by pleasure. Twelve faculties are not accompanied by equanimity. Ten faculties may be accompanied by equanimity, may be not accompanied by equanimity.

Ten faculties are sensual-sphere. Three faculties are non-sensual-sphere. Nine faculties may be sensual-sphere, may be non-sensual-sphere. Thirteen faculties are non-fine-material-sphere. Nine faculties may be fine-material-sphere, may be non-fine-material-sphere. Fourteen faculties are not immaterial-sphere. Eight faculties may be immaterial-sphere, may be not immaterial-sphere. Ten faculties are included. Three faculties are not included. Nine faculties may be included, may be not included. Eleven faculties are not leading to liberation. The faculty of "I shall know the unknown" is leading to liberation. Ten faculties may be leading to liberation, may be not leading to liberation. Ten faculties are undetermined. The faculty of "I shall know the unknown" is fixed in destination. Eleven faculties may be fixed in destination, may be undetermined. Ten faculties are surpassed. Three faculties are unsurpassed. Nine faculties may be surpassed, may be unsurpassed. Fifteen faculties are without conflict. The faculty of displeasure is with conflict. Six faculties may be with conflict, may be without conflict.

The question section.

The Analysis of Faculties is concluded.

6. Analysis of Dependent Origination

1. The Suttanta Classification

225. 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.

226. Therein, what is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering - this is called "ignorance".

Therein, what are activities with ignorance as condition? Meritorious volitional activity, demeritorious volitional activity, imperturbable volitional activity, bodily activity, verbal activity, mental activity.

Therein, what is meritorious volitional activity? Wholesome volition belonging to the sensual-sphere and fine-material-sphere, consisting of giving, consisting of morality, consisting of meditative development - this is called "meritorious volitional activity".

Therein, what is demeritorious volitional activity? Unwholesome volition belonging to the sensual-sphere - this is called "demeritorious volitional activity".

Therein, what is imperturbable volitional activity? Wholesome volition belonging to the immaterial-sphere - this is called "imperturbable volitional activity".

Therein, what is bodily activity? Bodily volition is bodily activity, verbal volition is verbal activity, mental volition is mental activity. These are called "activities with ignorance as condition".

227. Therein, what is consciousness with activities as condition? Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - this is called "consciousness with activities as condition".

228. Therein, what is mentality-materiality with consciousness as condition? There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? The four primary elements, and the materiality derived from the four primary elements – this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality with consciousness as condition".

229. Therein, what is the six sense bases with mentality-materiality as condition? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - this is called "the six sense bases with mentality-materiality as condition".

230. Therein, what is contact with the six sense bases as condition? Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact - this is called "contact with the six sense bases as condition".

231. Therein, what is feeling with contact as condition? 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 – this is called "feeling with contact as condition".

232. Therein, what is craving with feeling as condition? Craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects - this is called "craving with feeling as condition".

233. Therein, what is clinging with craving as condition? Clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self - this is called "clinging with craving as condition".

234. Therein, what is existence with clinging as condition? Existence is twofold - there is kammic becoming, there is becoming of rebirth. Therein, what is kammic becoming? Meritorious volitional activity, demeritorious volitional activity, imperturbable volitional activity - this is called "kammic becoming". All action leading to existence is also kammic becoming.

Therein, what is becoming of rebirth? Sensual existence, fine-material existence, immaterial existence, percipient existence, non-percipient existence, neither-percipient-nor-non-percipient existence, single-aggregate constituent existence, four-aggregate constituent existence, five-aggregate constituent existence - this is called "becoming of rebirth". Thus this is kammic becoming, and this is becoming of rebirth. This is called "existence with clinging as condition".

235. Therein, what is birth with existence as condition? 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 with existence as condition".

236. Therein, what is ageing and death with birth as condition? There is ageing, there is death. 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". Thus this ageing and this death. This is called "ageing and death with birth as condition".

237. 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".

238. 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".

239. 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 "pain".

240. 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".

241. 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, state of being troubled, state of being anguished - this is called "anguish".

242. "Thus is the origin of this whole mass of suffering" means: thus there is the association of this whole mass of suffering, there is the meeting, there is the combination, there is the manifestation. Therefore it is said "thus is the origin of this whole mass of suffering."

The Discourse Analysis.

2. The Abhidhamma Classification

1. The Tetrad of Conditions

243. With ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality 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. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixth sense base; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

The Tetrad of Conditions.

2. The Tetrad of Roots

244. With ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality rooted in consciousness; with mentality as condition, the sixth sense base rooted in mentality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality rooted in consciousness; with mentality as condition, contact rooted in mentality; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality-materiality rooted in consciousness; with mentality-materiality as condition, the sixth sense base rooted in mentality-materiality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality-materiality rooted in consciousness; with mentality-materiality as condition, the six sense bases rooted in mentality-materiality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

The Tetrad of Roots.

3. The Tetrad of Association

245. With ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality associated with consciousness; with mentality as condition, the sixth sense base associated with mentality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality associated with consciousness; with mentality as condition, contact associated with mentality; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality-materiality, mentality associated with consciousness; with mentality-materiality as condition, the sixth sense base associated with mentality-materiality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality-materiality, mentality associated with consciousness; with mentality-materiality as condition, the six sense bases, the sixth sense base associated with mentality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

The Tetrad of Association.

4. The Tetrad of Mutuality

246. With ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality; and with mentality as condition, consciousness; with mentality as condition, the sixth sense base; and with the sixth sense base as condition, mentality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality; and with mentality as condition, consciousness; with mentality as condition, contact; and with contact as condition, mentality; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality-materiality; and with mentality-materiality as condition, consciousness; with mentality-materiality as condition, the sixth sense base; and with the sixth sense base as condition, mentality-materiality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

With ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality-materiality; and with mentality-materiality as condition, consciousness; with mentality-materiality as condition, the six sense bases; and with the sixth sense base as condition, mentality-materiality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

The Tetrad of Mutuality.

The Matrix

247. With activities as condition, ignorance, etc. With consciousness as condition, ignorance, etc. With mentality as condition, ignorance, etc. With the sixth sense base as condition, ignorance, etc. With contact as condition, ignorance, etc. With feeling as condition, ignorance, etc. With craving as condition, ignorance, etc. With clinging as condition, ignorance, etc. With ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

The Matrix.

5. The Tetrad of Conditions

248. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by pleasure, associated with wrong view, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

249. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is consciousness with activities as condition? Whatever consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-consciousness element - this is called "consciousness with activities as condition".

Therein, what is mentality with consciousness as condition? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality with consciousness as condition".

Therein, what is the sixth sense base with mentality as condition? Whatever consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-consciousness element - this is called "the sixth sense base with mentality as condition".

Therein, what is contact with the sixth sense base as condition? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with the sixth sense base as condition".

Therein, what is feeling with contact as condition? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "feeling with contact as condition".

Therein, what is craving with feeling as condition? Whatever lust, passion, attraction, compliance, delight, passionate delight, mental passion - this is called "craving with feeling as condition".

Therein, what is clinging with craving as condition? Whatever view, wrong view, thicket of views, wilderness of views, wriggling of views, writhing of views, mental fetter of wrong view, grasping, support-grasping, adherence, adherence, wrong path, wrong path, wrong course, sphere of sectarian doctrines, perverted grasp - this is called "clinging with craving as condition".

Therein, what is existence with clinging as condition? Having set aside clinging, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "existence with clinging as condition".

Therein, what is birth with existence as condition? Whatever birth, coming into being, production, reconception, manifestation of those various phenomena – this is called "birth with existence as condition".

Therein, what is ageing and death with birth as condition? There is ageing, there is death. Therein, what is ageing? Whatever ageing, decaying, deterioration of life span of those various phenomena – this is called "ageing". Therein, what is death? Whatever elimination, fall, breaking up, disintegration, impermanence, disappearance of those various phenomena – this is called "death". Thus this ageing and this death. This is called "ageing and death with birth as condition".

Thus is the origin of this whole mass of suffering. Thus there is the association of this whole mass of suffering, there is the meeting, there is the combination, there is the manifestation. Therefore it is said "thus is the origin of this whole mass of suffering."

250. At that time, with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality 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. Thus is the origin of this whole mass of suffering.

251. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is consciousness with activities as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "consciousness with activities as condition".

With mentality as condition, contact. Therein, what is mentality? Having set aside contact, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "mentality".

Therein, what is contact with mentality as condition? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with mentality as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

At that time, with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixth sense base; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

253. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is mentality-materiality with consciousness as condition? There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Production of the eye sense base, production of the ear sense base, production of the nose sense base, production of the tongue sense base, production of the body sense base, or whatever other matter there is that is mind-produced, consciousness-rooted, consciousness-originated - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality with consciousness as condition".

Mentality-materiality as condition for the sixth sense base. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is the sixth sense base with mentality-materiality as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with mentality-materiality as condition".

254. At that time, with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

255. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Mentality-materiality is the condition for the six sense bases. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? The four primary elements, and whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is the six sense bases with mentality-materiality as condition? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - this is called "the six sense bases with mentality-materiality as condition".

The Tetrad of Conditions.

6. The Tetrad of Roots

256. At that time, with ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality rooted in consciousness; with mentality as condition, the sixth sense base rooted in mentality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

257. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition, rooted in ignorance? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition, rooted in ignorance".

Therein, what is consciousness with activities as condition, rooted in activities? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "consciousness with activities as condition, rooted in activities".

Therein, what is mentality with consciousness as condition, rooted in consciousness? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality with consciousness as condition, rooted in consciousness".

Therein, what is the sixth sense base with mentality as condition, rooted in mentality? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with mentality as condition, rooted in mentality".

Therein, what is contact with the sixth sense base as condition, rooted in the sixth sense base? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with the sixth sense base as condition, rooted in the sixth sense base".

Therein, what is feeling with contact as condition, rooted in contact? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "feeling with contact as condition, rooted in contact".

Therein, what is craving with feeling as condition, rooted in feeling? Whatever lust, passion, etc. mental passion - this is called "craving with feeling as condition, rooted in feeling".

Therein, what is clinging with craving as condition, rooted in craving? Whatever view, wrong view, etc. sphere of sectarian doctrines, perverted grasp - this is called "clinging with craving as condition, rooted in craving", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

258. At that time, with ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality rooted in consciousness; with mentality as condition, contact rooted in mentality; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

259. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is consciousness with activities as condition, rooted in activities? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called consciousness with activities as condition, rooted in activities.

With mentality as condition, contact rooted in mentality. Therein, what is mentality? Having set aside contact, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "mentality".

Therein, what is contact with mentality as condition, rooted in mentality? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with mentality as condition, rooted in mentality", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

260. At that time, with ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality-materiality rooted in consciousness; with mentality-materiality as condition, the sixth sense base rooted in mentality-materiality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

261. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is mentality-materiality with consciousness as condition, rooted in consciousness? There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Production of the eye sense base, production of the ear sense base, production of the nose sense base, production of the tongue sense base, production of the body sense base, or whatever other matter there is that is mind-produced, consciousness-rooted, consciousness-originated - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality with consciousness as condition, rooted in consciousness".

With mentality-materiality as condition, the sixth sense base rooted in mentality-materiality. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is the sixth sense base with mentality-materiality as condition, rooted in mentality-materiality? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with mentality-materiality as condition, rooted in mentality-materiality".

262. At that time, with ignorance as condition, activity rooted in ignorance; with activity as condition, consciousness rooted in activity; with consciousness as condition, mentality-materiality rooted in consciousness; with mentality-materiality as condition, the six sense bases rooted in mentality-materiality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, craving rooted in feeling; with craving as condition, clinging rooted in craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

263. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

With mentality-materiality as condition, the six sense bases rooted in mentality-materiality. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? The four primary elements, and whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is the six sense bases with mentality-materiality as condition, rooted in mentality-materiality? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - this is called "the six sense bases with mentality-materiality as condition, rooted in mentality-materiality".

Therein, what is craving with feeling as condition, rooted in feeling? Whatever lust, passion, etc. mental passion - this is called "craving with feeling as condition, rooted in feeling".

The Tetrad of Roots.

7. The Tetrad of Association

At that time, with ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality associated with consciousness; with mentality as condition, the sixth sense base associated with mentality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

265. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition, associated with ignorance? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition, associated with ignorance".

Therein, what is consciousness with activities as condition, associated with activities? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "consciousness with activities as condition, associated with activities".

Therein, what is mentality with consciousness as condition, associated with consciousness? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality with consciousness as condition, associated with consciousness".

Therein, what is the sixth sense base with mentality as condition, associated with mentality? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with mentality as condition, associated with mentality".

Therein, what is contact with the sixth sense base as condition, associated with the sixth sense base? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with the sixth sense base as condition, associated with the sixth sense base".

Therein, what is feeling with contact as condition, associated with contact? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "feeling with contact as condition, associated with contact".

Therein, what is craving with feeling as condition, associated with feeling? Whatever lust, passion, etc. mental passion - this is called "craving with feeling as condition, associated with feeling".

Therein, what is clinging with craving as condition, associated with craving? Whatever view, wrong view, etc. sphere of sectarian doctrines, perverted grasp - this is called "clinging with craving as condition, associated with craving", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

266. At that time, with ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality associated with consciousness; with mentality as condition, contact associated with mentality; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

267. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

With mentality as condition, contact associated with mentality. Therein, what is mentality? Having set aside contact, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "mentality".

Therein, what is contact with mentality as condition, associated with mentality? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with mentality as condition, associated with mentality", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

268. At that time, with ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality-materiality, mentality associated with consciousness; with mentality-materiality as condition, the sixth sense base associated with mentality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

269. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is mentality-materiality with consciousness as condition, mentality associated with consciousness? There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Production of the eye sense base, production of the ear sense base, production of the nose sense base, production of the tongue sense base, production of the body sense base, or whatever other matter there is that is mind-produced, consciousness-rooted, consciousness-originated - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality with consciousness as condition, mentality associated with consciousness".

With mentality-materiality as condition, the sixth sense base associated with mentality. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is the sixth sense base with mentality-materiality as condition, associated with mentality? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with mentality-materiality as condition, associated with mentality".

270. At that time, with ignorance as condition, activity associated with ignorance; with activity as condition, consciousness associated with activity; with consciousness as condition, mentality-materiality, mentality associated with consciousness; with mentality-materiality as condition, the six sense bases, the sixth sense base associated with mentality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, craving associated with feeling; with craving as condition, clinging associated with craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

271. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

With mentality-materiality as condition, the six sense bases, the sixth sense base associated with mentality. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? The four primary elements, and whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is the six sense bases with mentality-materiality as condition, the sixth sense base associated with mentality? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - this is called "the six sense bases with mentality-materiality as condition, the sixth sense base associated with mentality".

The Tetrad of Association.

8. The Tetrad of Mutuality

272. At that time with ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality; and with mentality as condition, consciousness; with mentality as condition, the sixth sense base; and with the sixth sense base as condition, mentality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

273. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is ignorance also with activity as condition? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance also with activity as condition".

Therein, what is activity also with consciousness as condition? Whatever volition, volition, the state of intending - this is called "activity also with consciousness as condition".

Therein, what is consciousness also with mentality as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "consciousness also with mentality as condition".

Therein, what is the sixth sense base with mentality as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with mentality as condition".

Therein, what is mentality with the sixth sense base as condition? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality with the sixth sense base as condition".

Therein, what is the sixth sense base with contact as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the sixth sense base with contact as condition".

Therein, what is contact with feeling as condition? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with feeling as condition".

Therein, what is craving with feeling as condition? Whatever lust, passion, etc. mental passion - this is called "craving with feeling as condition".

Therein, what is feeling with craving as condition? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "feeling with craving as condition".

Therein, what is clinging with craving as condition? Whatever view, wrong view, etc. sphere of sectarian doctrines, perverted grasp - this is called "clinging with craving as condition".

Therein, what is craving with clinging as condition? Whatever lust, etc. mental passion - this is called "craving with clinging as condition".

274. At that time with ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality; and with mentality as condition, consciousness; with mentality as condition, contact; and with contact as condition, mentality; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

275. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is activity also with consciousness as condition? Whatever volition, volition, the state of intending - this is called "activity also with consciousness as condition".

Therein, what is contact with mentality as condition? Whatever contact, touching, contacting, the state of having contacted - this is called "contact with mentality as condition".

Therein, what is mentality with contact as condition? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – this is called "mentality with contact as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

276. At that time with ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality-materiality; and with mentality-materiality as condition, consciousness; with mentality-materiality as condition, the sixth sense base; and with the sixth sense base as condition, mentality-materiality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

277. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is activity also with consciousness as condition? Whatever volition, volition, the state of intending - this is called "activity also with consciousness as condition".

Consciousness also with mentality-materiality as condition. There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Whatever matter in dependence on which the mind-consciousness element occurs - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality".

Therein, what is consciousness also with mentality-materiality as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "consciousness also with mentality-materiality as condition".

Therein, what is mentality-materiality also with the sixth sense base as condition? There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called "mentality". Therein, what is materiality? Production of the eye sense base, production of the ear sense base, production of the nose sense base, production of the tongue sense base, production of the body sense base, or whatever other matter there is that is mind-produced, consciousness-rooted, consciousness-originated - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality also with the sixth sense base as condition".

278. At that time with ignorance as condition, activity; and with activity as condition, ignorance; with activity as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality-materiality; and with mentality-materiality as condition, consciousness; with mentality-materiality as condition, the six sense bases; and with the sixth sense base as condition, mentality-materiality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, craving; and with craving as condition, feeling; with craving as condition, clinging; and with clinging as condition, craving; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

279. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition".

Therein, what is activity also with consciousness as condition? Whatever volition, volition, the state of intending - this is called "activity also with consciousness as condition".

Therein, what is mentality-materiality with consciousness as condition? There is mentality, there is materiality. Therein, what is mentality? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities - this is called mentality. Therein, what is materiality? Production of the eye sense base, production of the ear sense base, production of the nose sense base, production of the tongue sense base, production of the body sense base, or whatever other matter there is that is mind-produced, consciousness-rooted, consciousness-originated - this is called "materiality". Thus this mentality and this materiality. This is called "mentality-materiality with consciousness as condition".

The Tetrad of Mutuality.

9. Description of Unwholesome

280. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by pleasure, associated with wrong view, with prompting, etc. accompanied by pleasure, dissociated from wrong view, having a visual object, or etc. accompanied by pleasure, dissociated from wrong view, with prompting, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

281. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called activity with ignorance as condition, etc.

Therein, what is decision with craving as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with craving as condition".

Therein, what is existence with decision as condition? Having set aside decision, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "existence with decision as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

282. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by equanimity, associated with wrong view, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base 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. Thus is the origin of this whole mass of suffering.

283. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called ignorance, etc.

Therein, what is feeling with contact as condition? Whatever mental feeling that is neither comfortable nor uncomfortable, neither-unpleasant-nor-pleasant feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling born of mind-contact - this is called "feeling with contact as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

284. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by equanimity, associated with wrong view, with prompting, etc. accompanied by equanimity, dissociated from wrong view, having a visual object, or etc. accompanied by equanimity, dissociated from wrong view, with prompting, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

285. Therein, what is ignorance? Etc. Therefore it is said "thus is the origin of this whole mass of suffering."

286. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by displeasure, associated with aversion, having a visual object, or etc. accompanied by displeasure, associated with aversion, with prompting, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, aversion; with aversion as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

287. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance", etc. this is called "contact with the sixth sense base as condition".

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

Therein, what is aversion with feeling as condition? Whatever resentment of the mind, etc. ferocity, harshness, displeasure of consciousness - this is called "aversion with feeling as condition".

Therein, what is decision with aversion as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with aversion as condition".

288. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by equanimity, associated with sceptical doubt, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, sceptical doubt; with sceptical doubt as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

289. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance", etc. this is called "contact with the sixth sense base as condition".

Therein, what is sceptical doubt with feeling as condition? Whatever uncertainty, the act of being uncertain, the state of being uncertain, doubt, sceptical doubt, uncertainty, crossroad, wavering, lack of definite grasping, trembling, crawling about, non-penetration, trepidation of consciousness, mental perplexity - this is called "sceptical doubt with feeling as condition".

Therein, what is existence with sceptical doubt as condition? Having set aside sceptical doubt, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "existence with sceptical doubt as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

290. What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by equanimity, associated with restlessness, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, restlessness; with restlessness as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

291. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance", etc. this is called "contact with the sixth sense base as condition".

Therein, what is restlessness with feeling as condition? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called "restlessness with feeling as condition".

Therein, what is decision with restlessness as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with restlessness as condition".

Description of unwholesome.

10. Description of Wholesome

292. What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

293. Therein, what are the wholesome roots? Non-greed, non-hate, non-delusion.

Therein, what is non-greed? Whatever is non-greed, non-coveting, the state of not coveting, absence of lust, absence of attachment, the state of being without attachment, non-covetousness, non-greed as a wholesome root - this is called "non-greed".

Therein, what is non-hate? Whatever is non-hate, non-hating, the state of not hating, non-anger, non-affliction, non-hate as a wholesome root - this is called "non-hate".

Therein, what is non-delusion? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "non-delusion". These are called "wholesome roots".

Therein, what is activity with wholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with wholesome root as condition".

Therein, what is consciousness with activity as condition, etc. with consciousness as condition, mentality, etc. with mentality as condition, the sixth sense base, etc. with the sixth sense base as condition, contact, etc. with contact as condition, feeling, etc. this is called "feeling with contact as condition".

Therein, what is confidence with feeling as condition? Whatever faith, believing, confidence, devotion - this is called "confidence with feeling as condition".

Therein, what is decision with confidence as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with confidence as condition".

294. What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, having a visual object, or etc. accompanied by pleasure, dissociated from knowledge, having a visual object, or etc. accompanied by pleasure, dissociated from knowledge, with prompting, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

295. Therein, what are the wholesome roots? Non-greed, non-hate.

Therein, what is non-hate? Whatever is non-hate, non-hating, the state of not hating, non-anger, non-affliction, non-hate as a wholesome root - this is called "non-hate". These are called "wholesome roots".

Therein, what is activity with wholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with wholesome root as condition", etc. this is called "contact with the sixth sense base as condition".

296. What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity, associated with knowledge, having a visual object, or etc. accompanied by equanimity, associated with knowledge, with prompting, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

297. Therein, what are the wholesome roots? Non-greed, non-hate, non-delusion - these are called "wholesome roots".

What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity, dissociated from knowledge, having a visual object, or etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

299. Therein, what are the wholesome roots? Non-greed, non-hate - these are called "wholesome roots".

Therein, what is activity with wholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with wholesome root as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

300. What mental states are wholesome? At whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

301. Therein, what are the wholesome roots? Non-greed, non-hate, non-delusion - these are called "wholesome roots".

Therein, what is activity with wholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with wholesome root as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

302. What mental states are wholesome? At whatever time one develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

303. Therein, what are the wholesome roots? Non-greed, non-hate, non-delusion - these are called "wholesome roots".

304. What mental states are wholesome? At whatever time one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of these mental states.

305. Therein, what are the wholesome roots? Non-greed, non-hate, non-delusion.

Therein, what is non-greed, etc. non-hate, etc. non-delusion? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "non-delusion". These are called "wholesome roots".

Therein, what is confidence with feeling as condition? Whatever faith, believing, confidence, devotion - this is called "confidence with feeling as condition".

Therein, what is decision with confidence as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with confidence as condition".

Therein, what is existence with decision as condition? Having set aside decision, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "existence with decision as condition", etc. this is called "ageing and death with birth as condition".

Thus is the origin of these mental states. Thus there is the association of these mental states, there is the meeting, there is the combination, there is the manifestation. Therefore it is said "thus is the origin of these mental states."

Description of wholesome.

11. Description of Indeterminate

306. What mental states are indeterminate? At whatever time resultant eye-consciousness has arisen, accompanied by equanimity, having a visual object, as a result of wholesome action of the sensual sphere having been done and accumulated, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

307. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

Therein, what is consciousness with activities as condition? Whatever consciousness, mind, mental state, etc. corresponding eye-consciousness element - this is called "consciousness with activities as condition".

Therein, what is the sixth sense base with mentality as condition? Whatever consciousness, mind, mental state, etc. corresponding eye-consciousness element - this is called "the sixth sense base with mentality as condition".

Therein, what is existence with feeling as condition? Having set aside feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "existence with feeling as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

308. At that time, with activities as condition, consciousness rooted in activities; with consciousness as condition, mentality rooted in consciousness; with mentality as condition, the sixth sense base rooted in mentality; with the sixth sense base as condition, contact rooted in the sixth sense base; with contact as condition, feeling rooted in contact; with feeling as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

309. At that time, with activities as condition, consciousness associated with activities; with consciousness as condition, mentality associated with consciousness; with mentality as condition, the sixth sense base associated with mentality; with the sixth sense base as condition, contact associated with the sixth sense base; with contact as condition, feeling associated with contact; with feeling as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

310. At that time with volitional activities as condition, consciousness; and with consciousness as condition, activity; with consciousness as condition, mentality; and with mentality as condition, consciousness; with mentality as condition, the sixth sense base; and with the sixth sense base as condition, mentality; with the sixth sense base as condition, contact; and with contact as condition, the sixth sense base; with contact as condition, feeling; and with feeling as condition, contact; with feeling as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

311. What mental states are indeterminate? At whatever time resultant ear-consciousness has arisen, accompanied by equanimity, having a sound as object, as a result of wholesome action of the sensual sphere having been done and accumulated, etc. nose-consciousness has arisen, accompanied by equanimity, having an odour as object, etc. tongue-consciousness has arisen, accompanied by equanimity, having a flavour as object, etc. body-consciousness has arisen, accompanied by pleasure, having a tangible object as object, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

312. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity", etc. this is called "contact with the sixth sense base as condition".

Therein, what is feeling with contact as condition? Whatever bodily comfort, bodily happiness, comfortable and pleasant feeling born of body-contact, comfortable and pleasant feeling born of body-contact - this is called "feeling with contact as condition".

313. What mental states are indeterminate? At whatever time resultant mind-element has arisen, accompanied by equanimity, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or referring to whatever else, as a result of wholesome action of the sensual sphere having been done and accumulated, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

314. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

Therein, what is consciousness with activities as condition? Whatever consciousness, mind, mental state, etc. corresponding mind-element - this is called "consciousness with activities as condition", etc. this is called "contact with the sixth sense base as condition".

Therein, what is decision with feeling as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with feeling as condition".

315. What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, accompanied by pleasure, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, as a result of wholesome action of the sensual sphere having been done and accumulated, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

316. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

Therein, what is decision with feeling as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with feeling as condition".

317. What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, accompanied by equanimity, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or having a mental object as object, or referring to whatever else, as a result of wholesome action of the sensual sphere having been done and accumulated, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

318. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

Therein, what is decision with feeling as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with feeling as condition".

319. What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, as a result of wholesome action of the sensual sphere having been done and accumulated, accompanied by pleasure, associated with knowledge, etc. accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

320. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

Therein, what is confidence with feeling as condition? Whatever faith, believing, confidence, devotion - this is called "confidence with feeling as condition".

Therein, what is decision with confidence as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with confidence as condition".

321. What mental states are indeterminate? At whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction - these mental states are wholesome.

As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

322. What mental states are indeterminate? At whatever time one develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction - these mental states are wholesome.

As a result of that very wholesome action of the immaterial-sphere of existence having been done and accumulated, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

323. What mental states are indeterminate? At whatever time one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction - these mental states are wholesome.

As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of these mental states.

324. What mental states are indeterminate? At whatever time resultant eye-consciousness has arisen, accompanied by equanimity, having a visual object, as a result of unwholesome action having been done and accumulated, etc. ear-consciousness has arisen, accompanied by equanimity, having a sound as object, etc. nose-consciousness has arisen, accompanied by equanimity, having an odour as object, etc. tongue-consciousness has arisen, accompanied by equanimity, having a flavour as object, etc. body-consciousness has arisen, accompanied by pain, having a tangible object as object, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

325. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

Therein, what is consciousness with activities as condition? Whatever consciousness, mind, mental state, etc. corresponding body-consciousness element - this is called "consciousness with activities as condition", etc. this is called "contact with the sixth sense base as condition".

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

326. What mental states are indeterminate? At whatever time resultant mind-element has arisen, accompanied by equanimity, having a visual object, or having a sound as object, or having an odour as object, or having a flavour as object, or having a tangible object as object, or referring to whatever else, as a result of unwholesome action having been done and accumulated, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

327. Therein, what is activity? Whatever volition, volition, the state of intending - this is called activity.

Therein, what is decision with feeling as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with feeling as condition".

328. What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

329. Therein, what is activity? Whatever volition, volition, the state of intending - this is called "activity".

330. What mental states are indeterminate? At whatever time mind-element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by equanimity, having a visual object, or etc. having a tangible object as object, or etc. mind-consciousness element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by pleasure, having a visual object, or etc. having a mental object as object, or etc. mind-consciousness element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

331. What mental states are indeterminate? At whatever time mind-consciousness element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by pleasure, associated with knowledge, etc. accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

332. What mental states are indeterminate? At whatever time one develops fine-material-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

333. What mental states are indeterminate? At whatever time one develops immaterial-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time with volitional activities as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

Description of indeterminate.

12. Description of Wholesome Rooted in Ignorance

334. What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

335. Therein, what is activity with ignorance as condition? Whatever volition, volition, the state of intending - this is called "activity with ignorance as condition", etc. this is called "contact with the sixth sense base as condition".

Therein, what is confidence with feeling as condition? Whatever faith, believing, confidence, devotion - this is called "confidence with feeling as condition".

Therein, what is decision with confidence as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with confidence as condition".

336. At that time, with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

337. At that time, with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

338. At that time, with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, becoming; with becoming as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

339. What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

340. What mental states are wholesome? At whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

341. What mental states are wholesome? At whatever time one develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

342. What mental states are wholesome? At whatever time one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time with ignorance as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of these mental states.

Description of wholesome rooted in ignorance.

13. Description of Resultant Rooted in Wholesome

343. What mental states are indeterminate? At whatever time resultant eye-consciousness has arisen, accompanied by equanimity, having a visual object, as a result of wholesome action of the sensual sphere having been done and accumulated, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

344. Therein, what is activity with wholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with wholesome root as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

345. What mental states are indeterminate? At whatever time resultant ear-consciousness has arisen, accompanied by equanimity, having a sound as object, as a result of wholesome action of the sensual sphere having been done and accumulated, etc. nose-consciousness has arisen, accompanied by equanimity, having an odour as object, etc. tongue-consciousness has arisen, accompanied by equanimity, having a flavour as object, etc. body-consciousness has arisen, accompanied by pleasure, having a tangible object as object, etc. mind-element has arisen, accompanied by equanimity, having a visual object, or etc. having a tangible object as object, or etc. mind-consciousness element has arisen, accompanied by pleasure, having a visual object, or etc. having a mental object as object, or etc. mind-consciousness element has arisen, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

346. What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, as a result of wholesome action of the sensual sphere having been done and accumulated, accompanied by pleasure, associated with knowledge, etc. accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

347. What mental states are indeterminate? At whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction - these mental states are wholesome.

As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

348. What mental states are indeterminate? At whatever time one develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction - these mental states are wholesome.

As a result of that very wholesome action of the immaterial-sphere of existence having been done and accumulated, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

349. What mental states are indeterminate? At whatever time one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction - these mental states are wholesome.

As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time with wholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, confidence; with confidence as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of these mental states.

Description of resultant rooted in wholesome.

14. Description of Resultant Rooted in Unwholesome

350. What mental states are indeterminate? At whatever time resultant eye-consciousness has arisen, accompanied by equanimity, having a visual object, as a result of unwholesome action having been done and accumulated, at that time with unwholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

351. Therein, what is activity with unwholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with unwholesome root as condition", etc. Therefore it is said "thus is the origin of this whole mass of suffering."

352. What mental states are indeterminate? At whatever time resultant ear-consciousness has arisen, accompanied by equanimity, having a sound as object, as a result of unwholesome action having been done and accumulated, etc. nose-consciousness has arisen, accompanied by equanimity, having an odour as object, etc. tongue-consciousness has arisen, accompanied by equanimity, having a flavour as object, etc. body-consciousness has arisen, accompanied by pain, having a tangible object as object, etc. mind-element has arisen, accompanied by equanimity, having a visual object, or etc. having a tangible object as object, or referring to whatever else, at that time with unwholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

353. What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time with unwholesome root as condition, activity; with activity as condition, consciousness; with consciousness as condition, mentality; with mentality as condition, the sixth sense base; with the sixth sense base as condition, contact; with contact as condition, feeling; with feeling as condition, decision; with decision as condition, existence; with existence as condition, birth; with birth as condition, ageing and death. Thus is the origin of this whole mass of suffering.

354. Therein, what is activity with unwholesome root as condition? Whatever volition, volition, the state of intending - this is called "activity with unwholesome root as condition".

Therein, what is decision with feeling as condition? Whatever decision of the mind, deciding, the state of being decided upon that - this is called "decision with feeling as condition".

Therein, what is ageing and death with birth as condition? There is ageing, there is death. Therein, what is ageing? Whatever ageing, decaying, deterioration of life span of those various phenomena – this is called ageing. Therein, what is death? Whatever elimination, fall, breaking up, disintegration, impermanence, disappearance of those various phenomena – this is called "death". Thus this ageing and this death. This is called "ageing and death with birth as condition".

Description of resultant rooted in unwholesome.

The Higher Teaching Analysis.

The Analysis of Dependent Origination is concluded.

7. Analysis of Establishments of Mindfulness

1. The Suttanta Classification

355. Four establishments of mindfulness - Here a monk dwells internally observing the body in the body, dwells externally observing the body in the body, dwells internally and externally observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; dwells internally observing feelings in feelings, dwells externally observing feelings in feelings, dwells internally and externally observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; dwells internally observing mind in mind, dwells externally observing mind in mind, dwells internally and externally observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; dwells internally observing mental phenomena in mental phenomena, dwells externally observing mental phenomena in mental phenomena, dwells internally and externally observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

1. Description of Observation of Body

356. And how does a monk dwell internally observing the body in the body? Here a monk reviews the internal body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: "There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine." He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on the external body.

And how does a monk dwell externally observing the body in the body? Here a monk reviews the external body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: "There are in that body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine." He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on the internal-external body.

And how does a monk dwell internally and externally observing the body in the body? Here a monk reviews the internal-external body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: "There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine." Thus a monk dwells internally and externally observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

357. "Observer" means: Therein, what is observation? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "observation". One who is endowed with this observation, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "observer".

358. "Dwells" means: He moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

359. "Ardent": Therein, what is ardour? Whatever mental arousal of energy, etc. right effort - this is called "ardour". One who is endowed with this ardour, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "ardent".

360. "Fully aware": Therein, what is full awareness? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "full awareness". One who is endowed with this full awareness, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "fully aware".

361. "Mindful" means: Therein, what is mindfulness? Whatever mindfulness, recollection, etc. right mindfulness - this is called "mindfulness". One who is endowed with this mindfulness, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "mindful".

362. "Having removed covetousness and displeasure regarding the world." Therein, what is the world? That same body is the world. The five aggregates of clinging are also the world. This is called "the world". Therein, what is covetousness? Whatever lust, passion, etc. mental passion - this is called "covetousness". 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". Thus this covetousness and this displeasure are disciplined, thoroughly disciplined, calmed, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to regarding this world. Therefore it is said "having removed covetousness and displeasure regarding the world".

Description of observation of body.

2. Description of Observation of Feeling

363. And how does a monk dwell internally observing feelings in feelings? Here a monk, when feeling a pleasant feeling, understands: "I feel a pleasant feeling"; when feeling an unpleasant feeling, understands: "I feel an unpleasant feeling"; when feeling a neither-unpleasant-nor-pleasant feeling, understands: "I feel a neither-unpleasant-nor-pleasant feeling"; or when feeling a carnal pleasant feeling, understands: "I feel a carnal pleasant feeling"; or when feeling a spiritual pleasant feeling, understands: "I feel a spiritual pleasant feeling"; or when feeling a carnal unpleasant feeling, understands: "I feel a carnal unpleasant feeling"; or when feeling a spiritual unpleasant feeling, understands: "I feel a spiritual unpleasant feeling"; or when feeling a carnal neither-unpleasant-nor-pleasant feeling, understands: "I feel a carnal neither-unpleasant-nor-pleasant feeling"; or when feeling a spiritual neither-unpleasant-nor-pleasant feeling, understands: "I feel a spiritual neither-unpleasant-nor-pleasant feeling." He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on external feelings.

And how does a monk dwell externally observing feelings in feelings? Here a monk, regarding one feeling a pleasant feeling, understands: "He feels a pleasant feeling"; regarding one feeling an unpleasant feeling, understands: "He feels an unpleasant feeling"; regarding one feeling a neither-unpleasant-nor-pleasant feeling, understands: "He feels a neither-unpleasant-nor-pleasant feeling"; or regarding one feeling a carnal pleasant feeling, understands: "He feels a carnal pleasant feeling"; or regarding one feeling a spiritual pleasant feeling, understands: "He feels a spiritual pleasant feeling"; or regarding one feeling a carnal unpleasant feeling, understands: "He feels a carnal unpleasant feeling"; or regarding one feeling a spiritual unpleasant feeling, understands: "He feels a spiritual unpleasant feeling"; or regarding one feeling a carnal neither-unpleasant-nor-pleasant feeling, understands: "He feels a carnal neither-unpleasant-nor-pleasant feeling"; or regarding one feeling a spiritual neither-unpleasant-nor-pleasant feeling, understands: "He feels a spiritual neither-unpleasant-nor-pleasant feeling." He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on internal-external feelings.

And how does a monk dwell internally and externally observing feelings in feelings? Here a monk understands pleasant feeling as "pleasant feeling"; understands unpleasant feeling as "unpleasant feeling"; understands neither-unpleasant-nor-pleasant feeling as "neither-unpleasant-nor-pleasant feeling"; or understands carnal pleasant feeling as "carnal pleasant feeling"; or understands spiritual pleasant feeling as "spiritual pleasant feeling"; or understands carnal unpleasant feeling as "carnal unpleasant feeling"; or understands spiritual unpleasant feeling as "spiritual unpleasant feeling"; or understands carnal neither-unpleasant-nor-pleasant feeling as "carnal neither-unpleasant-nor-pleasant feeling"; or understands spiritual neither-unpleasant-nor-pleasant feeling as "spiritual neither-unpleasant-nor-pleasant feeling." Thus a monk dwells internally and externally observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

364. "Observer" means etc. "Dwells" means etc. "Ardent" means etc. "Fully aware" means etc. "Mindful" means etc. "Having removed covetousness and displeasure regarding the world." Therein, what is the world? That same feeling is the world. The five aggregates of clinging are also the world. This is called "the world". Therein, what is covetousness? Whatever lust, passion, etc. mental passion - this is called "covetousness". 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". Thus this covetousness and this displeasure are disciplined, thoroughly disciplined, calmed, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to regarding this world. Therefore it is said "having removed covetousness and displeasure regarding the world".

Description of observation of feeling.

3. Description of Observation of Mind

365. And how does a monk dwell internally observing mind in mind? Here a monk understands a mind with lust as "my mind is with lust", he understands a mind without lust as "my mind is without lust", he understands a mind with hate as "my mind is with hate", he understands a mind without hate as "my mind is without hate", he understands a mind with delusion as "my mind is with delusion", he understands a mind without delusion as "my mind is without delusion", he understands a contracted mind as "my mind is contracted", he understands a distracted mind as "my mind is distracted", he understands an exalted mind as "my mind is exalted", he understands a not exalted mind as "my mind is not exalted", he understands a surpassed mind as "my mind is surpassed", he understands an unsurpassed mind as "my mind is unsurpassed", he understands a concentrated mind as "my mind is concentrated", he understands an unconcentrated mind as "my mind is unconcentrated", he understands a liberated mind as "my mind is liberated", he understands an unliberated mind as "my mind is unliberated". He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on the external mind.

And how does a monk dwell externally observing mind in mind? Here a monk understands his mind with lust as "his mind is with lust", he understands his mind without lust as "his mind is without lust", he understands his mind with hate as "his mind is with hate", he understands his mind without hate as "his mind is without hate", he understands his mind with delusion as "his mind is with delusion", he understands his mind without delusion as "his mind is without delusion", he understands his contracted mind as "his mind is contracted", he understands his distracted mind as "his mind is distracted", he understands his exalted mind as "his mind is exalted", he understands his not exalted mind as "his mind is not exalted", he understands his surpassed mind as "his mind is surpassed", he understands his unsurpassed mind as "his mind is unsurpassed", he understands his concentrated mind as "his mind is concentrated", he understands his unconcentrated mind as "his mind is unconcentrated", he understands his liberated mind as "his mind is liberated", he understands his unliberated mind as "his mind is unliberated". He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on the internal-external mind.

And how does a monk dwell internally and externally observing mind in mind? Here a monk understands a mind with lust as "a mind with lust", he understands a mind without lust as "a mind without lust", he understands a mind with hate as "a mind with hate", he understands a mind without hate as "a mind without hate", he understands a mind with delusion as "a mind with delusion", he understands a mind without delusion as "a mind without delusion", he understands a contracted mind as "a contracted mind", he understands a distracted mind as "a distracted mind", he understands an exalted mind as "an exalted mind", he understands a not exalted mind as "a not exalted mind", he understands a surpassed mind as "a surpassed mind", he understands an unsurpassed mind as "an unsurpassed mind", he understands a concentrated mind as "a concentrated mind", he understands an unconcentrated mind as "an unconcentrated mind", he understands a liberated mind as "a liberated mind", he understands an unliberated mind as "an unliberated mind". Thus a monk dwells internally and externally observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

366. "Observer" means etc. "Dwells" means etc. "Ardent" means etc. "Fully aware" means etc. "Mindful" means etc. "Having removed covetousness and displeasure regarding the world." Therein, what is the world? That same consciousness is the world. The five aggregates of clinging are also the world - therein, what is covetousness? Whatever lust, passion, etc. mental passion - this is called "covetousness". 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". Thus this covetousness and this displeasure are disciplined, thoroughly disciplined, calmed, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to regarding this world. Therefore it is said "having removed covetousness and displeasure regarding the world".

Description of observation of mind.

4. Description of Observation of Mind-objects

367. And how does a monk dwell internally observing mental phenomena in mental phenomena? Here a monk, when there is sensual desire internally, understands "there is sensual desire internally in me," or when there is no sensual desire internally, understands "there is no sensual desire internally in me," and he understands how the arising of unarisen sensual desire occurs, and he understands how the abandoning of arisen sensual desire occurs, and he understands how the non-arising in the future of abandoned sensual desire occurs. When there is anger internally, etc. when there is sloth and torpor internally, etc. when there is restlessness and remorse internally, etc. when there is sceptical doubt internally, he understands "there is sceptical doubt internally in me," or when there is no sceptical doubt internally, he understands "there is no sceptical doubt internally in me," and he understands how the arising of unarisen sceptical doubt occurs, and he understands how the abandoning of arisen sceptical doubt occurs, and he understands how the non-arising in the future of abandoned sceptical doubt occurs.

When there is the enlightenment factor of mindfulness internally, he understands "there is the enlightenment factor of mindfulness internally in me," or when there is no enlightenment factor of mindfulness internally, he understands "there is no enlightenment factor of mindfulness internally in me," and he understands how the arising of the unarisen enlightenment factor of mindfulness occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of mindfulness occurs. When there is the enlightenment factor of investigation of phenomena internally, etc. when there is the enlightenment factor of energy internally, etc. when there is the enlightenment factor of rapture internally, etc. when there is the enlightenment factor of tranquillity internally, etc. when there is the enlightenment factor of concentration internally, etc. when there is the enlightenment factor of equanimity internally, he understands "there is the enlightenment factor of equanimity internally in me," or when there is no enlightenment factor of equanimity internally, he understands "there is no enlightenment factor of equanimity internally in me," and he understands how the arising of the unarisen enlightenment factor of equanimity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of equanimity occurs. He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on external mental phenomena.

And how does a monk dwell externally observing mental phenomena in mental phenomena? Here a monk, when there is sensual desire in another, understands "there is sensual desire in him," or when there is no sensual desire in another, understands "there is no sensual desire in him," and he understands how the arising of unarisen sensual desire occurs, and he understands how the abandoning of arisen sensual desire occurs, and he understands how the non-arising in the future of abandoned sensual desire occurs. When there is anger in another, etc. when there is sloth and torpor in another, etc. when there is restlessness and remorse in another, etc. when there is sceptical doubt in another, he understands "there is sceptical doubt in him," or when there is no sceptical doubt in another, he understands "there is no sceptical doubt in him," and he understands how the arising of unarisen sceptical doubt occurs, and he understands how the abandoning of arisen sceptical doubt occurs, and he understands how the non-arising in the future of abandoned sceptical doubt occurs.

When there is the enlightenment factor of mindfulness in another, he understands "there is the enlightenment factor of mindfulness in him," or when there is no enlightenment factor of mindfulness in another, he understands "there is no enlightenment factor of mindfulness in him," and he understands how the arising of the unarisen enlightenment factor of mindfulness occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of mindfulness occurs. When there is the enlightenment factor of investigation of phenomena in another, etc. when there is the enlightenment factor of energy in another, etc. when there is the enlightenment factor of rapture in another, etc. when there is the enlightenment factor of tranquillity in another, etc. when there is the enlightenment factor of concentration in another, etc. when there is the enlightenment factor of equanimity in another, he understands "there is the enlightenment factor of equanimity in him," or when there is no enlightenment factor of equanimity in another, he understands "there is no enlightenment factor of equanimity in him," and he understands how the arising of the unarisen enlightenment factor of equanimity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of equanimity occurs. He practises that sign, develops it, cultivates it, well established he defines it. Having practised that sign, having developed it, having cultivated it, having well established and defined it, he focuses the mind on internal-external mental phenomena.

And how does a monk dwell internally and externally observing mental phenomena in mental phenomena? Here a monk, when there is sensual desire, understands "there is sensual desire," or when there is no sensual desire, understands "there is no sensual desire," and he understands how the arising of unarisen sensual desire occurs, and he understands how the abandoning of arisen sensual desire occurs, and he understands how the non-arising in the future of abandoned sensual desire occurs. When there is anger, etc. when there is sloth and torpor, etc. when there is restlessness and remorse, etc. when there is sceptical doubt, he understands "there is sceptical doubt," or when there is no sceptical doubt, he understands "there is no sceptical doubt," and he understands how the arising of unarisen sceptical doubt occurs, and he understands how the abandoning of arisen sceptical doubt occurs, and he understands how the non-arising in the future of abandoned sceptical doubt occurs.

When there is the enlightenment factor of mindfulness, he understands "there is the enlightenment factor of mindfulness," or when there is no enlightenment factor of mindfulness, he understands "there is no enlightenment factor of mindfulness," and he understands how the arising of the unarisen enlightenment factor of mindfulness occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of mindfulness occurs. When there is the enlightenment factor of investigation of phenomena, etc. when there is the enlightenment factor of energy, etc. when there is the enlightenment factor of rapture, etc. when there is the enlightenment factor of tranquillity, etc. when there is the enlightenment factor of concentration, etc. when there is the enlightenment factor of equanimity, he understands "there is the enlightenment factor of equanimity," or when there is no enlightenment factor of equanimity, he understands "there is no enlightenment factor of equanimity," and he understands how the arising of the unarisen enlightenment factor of equanimity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of equanimity occurs. Thus a monk dwells internally and externally observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

368. "Observer" means: Therein, what is observation? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called observation. One who is endowed with this observation, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "observer".

369. "Dwells" means: He moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

370. "Ardent": Therein, what is ardour? Whatever mental arousal of energy, etc. right effort - this is called "ardour". One who is endowed with this ardour, etc. possessed of it. Therefore it is said "ardent".

371. "Fully aware": Therein, what is full awareness? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "full awareness". One who is endowed with this full awareness, etc. possessed of it. Therefore it is said "fully aware".

372. "Mindful" means: Therein, what is mindfulness? Whatever mindfulness, recollection, etc. right mindfulness - this is called "mindfulness". One who is endowed with this mindfulness, etc. possessed of it. Therefore it is said "mindful".

373. "Having removed covetousness and displeasure regarding the world." Therein, what is the world? Those same phenomena are the world. The five aggregates of clinging are also the world. This is called "the world". Therein, what is covetousness? Whatever lust, passion, etc. mental passion - this is called "covetousness". 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". Thus this covetousness and this displeasure are disciplined, thoroughly disciplined, calmed, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to regarding this world. Therefore it is said "having removed covetousness and displeasure regarding the world".

Description of observation of mind-objects.

The Discourse Analysis.

2. The Abhidhamma Classification

374. Four establishments of mindfulness - Here a monk dwells observing the body in the body, dwells observing feelings in feelings, dwells observing mind in mind, dwells observing mental phenomena in mental phenomena.

375. And how does a monk dwell observing the body in the body? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, observing the body in the body, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

376. And how does a monk dwell observing feelings in feelings? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, observing feelings in feelings, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called establishment of mindfulness. The remaining states are associated with the establishment of mindfulness.

377. And how does a monk dwell observing mind in mind? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, observing mind in mind, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

378. And how does a monk dwell observing mental phenomena in mental phenomena? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, observing mental phenomena in mental phenomena, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

379. Therein, what is the establishment of mindfulness? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, observing mental phenomena in mental phenomena, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

380. Four establishments of mindfulness - Here a monk dwells observing the body in the body, dwells observing feelings in feelings, dwells observing mind in mind, dwells observing mental phenomena in mental phenomena.

381. And how does a monk dwell observing the body in the body? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, observing the body in the body, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

382. And how does a monk dwell observing feelings in feelings? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, observing feelings in feelings, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

383. And how does a monk dwell observing mind in mind? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, observing mind in mind, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

384. And how does a monk dwell observing mental phenomena in mental phenomena? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, observing mental phenomena in mental phenomena, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

385. Therein, what is the establishment of mindfulness? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "establishment of mindfulness". The remaining states are associated with the establishment of mindfulness.

The Higher Teaching Analysis.

3. The Question Section

386. Four establishments of mindfulness - Here a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

387. Of the four establishments of mindfulness, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

388. May be wholesome, may be indeterminate. May be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. May be resultant, may be states that have resultant quality. Neither clung-to nor subject to clinging. Undefiled and not subject to defilement. May be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. May be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. May be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. May be trainee, may be one beyond training. Limitless. Limitless object. Superior. May be with fixed course of the right path, may be undetermined. Not having the path as object, may be connected with the path as root, may have path predominance, may not be said to be connected with the path as root, nor to have path predominance. May be arisen, may be unarisen, may be subject to arise. May be past, may be future, may be present. Not to be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. External object. Non-manifest and non-impinging.

2. The twos

389. Non-roots. With root. Associated with root. Not to be said to be both roots and with root; with root and not roots. Not to be said to be both roots and associated with root; associated with root and not roots. Non-roots with root.

With condition. Conditioned. Non-manifest. Non-impinging. Immaterial. Supramundane. Cognizable in some way, not cognizable in some way. Non-mental corruptions. Without mental corruptions. Dissociated from mental corruptions. Not to be said to be both mental corruptions and with mental corruptions, nor to be with mental corruptions and not mental corruptions. Not to be said to be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Dissociated from mental corruptions. Without mental corruptions. Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object. Not consciousness. Mental factors. Associated with consciousness. Conjoined with consciousness. Consciousness-originated. Concomitant with consciousness. Consecutive to consciousness. Originate conjoined with consciousness. Originate conjoined with consciousness and arise together with it. Originate conjoined with consciousness and follow it. External. Non-derived. Not clung-to. Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision, not to be abandoned by meditative development. Not connected with a root to be abandoned through vision. Not connected with a root to be abandoned by meditative development.

May be with applied thought, may be without applied thought. May be with sustained thought, may be without sustained thought. May be with rapture, may be without rapture. May be accompanied by rapture, may be not accompanied by rapture. May be accompanied by pleasure, may be not accompanied by pleasure. May be accompanied by equanimity, may be not accompanied by equanimity. Non-sensual-sphere. Non-fine-material-sphere. Non-immaterial-sphere. Not included. May be leading to liberation, may be not leading to liberation. May be fixed in destination, may be undetermined. Unsurpassed. Without conflict.

The question section.

The Analysis of the Establishments of Mindfulness is concluded.

8. Analysis of Right Strivings

1. The Suttanta Classification

390. The four right strivings – Here a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; 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.

391. And how does a monk generate desire for the non-arising of unarisen evil unwholesome mental states, strive, arouse energy, exert the mind, and strive? Therein, what are unarisen evil unwholesome mental states? Three unwholesome roots - greed, hate, delusion. And the co-existent mental defilements. The aggregate of feeling associated with them, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness, bodily action, verbal action, mental action originating from them - these are called "unarisen evil unwholesome mental states". Thus for the non-arising of these unarisen evil unwholesome mental states, he generates desire, strives, arouses energy, exerts the mind, and strives.

392. "Generates desire" means: Therein, what is desire? Whatever desire, desirousness, wish to do, wholesome desire for mental states - this is called "desire". This desire one generates, produces, raises, originates, brings forth, brings into existence. Therefore it is said "generates desire".

393. "Strives" means: Therein, what is effort? Whatever mental arousal of energy, etc. right effort - this is called "effort". One who is endowed with this effort, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "strives".

394. "One arouses energy." Therein, what is energy? Whatever mental arousal of energy, etc. right effort - this is called "energy". This energy one arouses, undertakes, practises, develops, and cultivates. Therefore it is said "one arouses energy."

395. "He exerts the mind" means: Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind one exerts, fully exerts, supports, and repeatedly supports. Therefore it is said "he exerts the mind".

396. "Strives" means: Therein, what is striving? Whatever mental arousal of energy, etc. right effort - this is called "striving". One who is endowed with this striving, etc. possessed of it. Therefore it is said "strives".

397. And how does a monk generate desire for the abandoning of arisen evil unwholesome mental states, strive, arouse energy, exert the mind, and strive? Therein, what are arisen evil unwholesome mental states? Three unwholesome roots - greed, hate, delusion. And the co-existent mental defilements. The aggregate of feeling associated with them, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness, bodily action, verbal action, mental action originating from them - these are called "arisen evil unwholesome mental states". Thus for the abandoning of these arisen evil unwholesome mental states, he generates desire, strives, arouses energy, exerts the mind, and strives.

398. "Generates desire" means: Therein, what is desire? Whatever desire, desirousness, wish to do, wholesome desire for mental states - this is called "desire". This desire one generates, produces, raises, originates, brings forth, brings into existence. Therefore it is said "generates desire".

399. "Strives" means: Therein, what is effort? Whatever mental arousal of energy, etc. right effort - this is called "effort". One who is endowed with this effort, etc. possessed of it. Therefore it is said "strives".

400. "One arouses energy." Therein, what is energy? Whatever mental arousal of energy, etc. right effort - this is called "energy". This energy one arouses, undertakes, practises, develops, and cultivates. Therefore it is said "one arouses energy."

401. "He exerts the mind" means: Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind one exerts, fully exerts, supports, and repeatedly supports. Therefore it is said "he exerts the mind".

402. "Strives" means: Therein, what is striving? Whatever mental arousal of energy, etc. right effort - this is called "striving". One who is endowed with this striving, etc. possessed of it. Therefore it is said "strives".

403. And how does a monk generate desire for the arising of unarisen wholesome mental states, strive, arouse energy, exert the mind, and strive? Therein, what are unarisen wholesome mental states? Three wholesome roots - non-greed, non-hate, non-delusion. The aggregate of feeling associated with them, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness. Bodily action, verbal action, mental action originating from them - these are called "unarisen wholesome mental states". Thus for the arising of these unarisen wholesome mental states, he generates desire, strives, arouses energy, exerts the mind, and strives.

404. "Generates desire" means etc. "strives" means etc. "arouses energy" means etc. "exerts the mind" means etc. "strives" means: Therein, what is striving? Whatever mental arousal of energy, etc. right effort - this is called "striving". One who is endowed with this striving, etc. possessed of it. Therefore it is said "strives".

405. And how does a monk generate 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? Therein, what are arisen wholesome mental states? Three wholesome roots - non-greed, non-hate, non-delusion. The aggregate of feeling associated with them, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness, bodily action, verbal action, mental action originating from them - these are called "arisen wholesome mental states". Thus for the presence, non-decay, increase, expansion, development, and fulfilment of these arisen wholesome mental states, he generates desire, strives, arouses energy, exerts the mind, and strives.

406. "For duration": Whatever is duration, that is non-confusion; whatever is non-confusion, that is increase; whatever is increase, that is expansion; whatever is expansion, that is meditation; whatever is meditation, that is fulfilment.

407. "Generates desire" means etc. "strives" means etc. "arouses energy" means etc. "exerts the mind" means etc. "strives" means: Therein, what is striving? Whatever mental arousal of energy, etc. right effort - this is called "striving". One who is endowed with this striving, etc. possessed of it. Therefore it is said "strives".

The Discourse Analysis.

2. The Abhidhamma Classification

408. The four right strivings – Here a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; 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.

409. And how does a monk generate desire for the non-arising of unarisen evil unwholesome mental states, strive, arouse energy, exert the mind, and strive? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he generates desire for the non-arising of unarisen evil unwholesome mental states, strives, arouses energy, exerts the mind, and strives.

410. "Generates desire" means: Therein, what is desire? Whatever desire, desirousness, wish to do, wholesome desire for mental states - this is called "desire". This desire one generates, produces, raises, originates, brings forth, brings into existence. Therefore it is said "generates desire".

411. "Strives" means: Therein, what is effort? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "effort". One who is endowed with this effort, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "strives".

412. "One arouses energy." Therein, what is energy? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "energy". This energy one arouses, undertakes, practises, develops, and cultivates. Therefore it is said "one arouses energy."

413. "He exerts the mind" means: Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind one exerts, fully exerts, supports, and repeatedly supports. Therefore it is said "he exerts the mind".

414. "Strives" means: Therein, what is right striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right striving". The remaining states are associated with right striving.

415. And how does a monk generate desire for the abandoning of arisen evil unwholesome mental states, strive, arouse energy, exert the mind, and strive? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he generates desire for the abandoning of arisen evil unwholesome mental states, strives, arouses energy, exerts the mind, and strives.

416. "Generates desire" means etc. "strives" means etc. "arouses energy" means etc. "exerts the mind" means etc. "strives" means: Therein, what is right striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right striving". The remaining states are associated with right striving.

417. And how does a monk generate desire for the arising of unarisen wholesome mental states, strive, arouse energy, exert the mind, and strive? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives.

418. "Generates desire" means etc. "strives" means etc. "arouses energy" means etc. "exerts the mind" means etc. "strives" means: Therein, what is right striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right striving". The remaining states are associated with right striving.

419. And how does a monk generate 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? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time 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.

420. "For duration": Whatever is duration, that is non-confusion; whatever is non-confusion, that is increase; whatever is increase, that is expansion; whatever is expansion, that is meditation; whatever is meditation, that is fulfilment.

421. "Generates desire" means: Therein, what is desire? Whatever desire, desirousness, wish to do, wholesome desire for mental states - this is called "desire". This desire one generates, produces, raises, originates, brings forth, brings into existence. Therefore it is said "generates desire".

422. "Strives" means: Therein, what is effort? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "effort". One who is endowed with this effort, etc. possessed of it. Therefore it is said "strives".

423. "One arouses energy." Therein, what is energy? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "energy". This energy one arouses, undertakes, practises, develops, and cultivates. Therefore it is said "one arouses energy."

424. "He exerts the mind" means: Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind one exerts, fully exerts, supports, and repeatedly supports. Therefore it is said "he exerts the mind".

425. "Strives" means: Therein, what is right striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right striving". The remaining states are associated with right striving.

426. Therein, what is right striving? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever at that time is mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right striving". The remaining states are associated with right striving.

The Higher Teaching Analysis.

3. The Question Section

427. The four right strivings – 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.

428. Of the four right strivings, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

429. Wholesome only. May be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. States that have resultant quality. Neither clung-to nor subject to clinging. Undefiled and not subject to defilement. May be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. May be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. Leading to non-accumulation. The trainees. Limitless. Limitless object. Superior. With fixed course of the right path. Not having the path as object. Connected with the path as root. May have path predominance, may not be said to have path predominance. May be arisen, may be unarisen, they are not to be said to be subject to arise. May be past, may be future, may be present. Not to be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. External object. Non-manifest and non-impinging.

2. The twos

430. Non-roots. With root. Associated with root. Not to be said to be both roots and with root; with root and not roots. Not to be said to be both roots and associated with root; associated with root and not roots. Non-roots with root. With condition. Conditioned. Non-manifest. Non-impinging. Immaterial. Supramundane. Cognizable in some way, not cognizable in some way. Non-mental corruptions. Without mental corruptions. Dissociated from mental corruptions. Not to be said to be both mental corruptions and with mental corruptions, nor to be with mental corruptions and not mental corruptions. Not to be said to be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Dissociated from mental corruptions. Without mental corruptions. Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object. Not consciousness. Mental factors. Associated with consciousness. Conjoined with consciousness. Consciousness-originated. Concomitant with consciousness. Consecutive to consciousness. Originate conjoined with consciousness. Originate conjoined with consciousness and arise together with it. Originate conjoined with consciousness and follow it. External. Non-derived. Not clung-to. Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision. Not to be abandoned by meditative development. Not connected with a root to be abandoned through vision. Not connected with a root to be abandoned by meditative development. May be with applied thought, may be without applied thought. May be with sustained thought, may be without sustained thought. May be with rapture, may be without rapture. May be accompanied by rapture, may be not accompanied by rapture. May be accompanied by pleasure, may be not accompanied by pleasure. May be accompanied by equanimity, may be not accompanied by equanimity. Non-sensual-sphere. Non-fine-material-sphere. Non-immaterial-sphere. Not included. Leading to liberation. Fixed in destination. Unsurpassed. Without conflict.

The question section.

The Analysis of Right Striving is concluded.

9. Analysis of Bases for Spiritual Power

1. The Suttanta Classification

431. The four bases for spiritual 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.

1. The basis for spiritual power of desire

432. And how does a monk develop the basis for spiritual power that possesses concentration due to desire and volitional activities of striving? If a monk, having made desire predominant, gains concentration, gains unified focus of mind - this is called "concentration due to desire." He generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; 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. These are called "volitional activities of striving." Thus this concentration due to desire, and these volitional activities of striving. Having collected that together, having summarised it, it is reckoned as just "concentration due to desire and volitional activities of striving."

433. Therein, what is desire? Whatever desire, desirousness, wish to do, wholesome desire for mental states - this is called "desire".

Therein, what is concentration? That which is the stability of consciousness, the steadiness, the position, the non-disturbance, the non-distraction, the state of undisturbed mind, serenity, the concentration faculty, the power of concentration, right concentration - this is called "concentration".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, exertion, effort, striving, endeavour, enthusiasm, enthusiasm, strength, presence, unflagging effort, not abandoning desire, not abandoning the burden, taking up the burden, energy, energy faculty, power of energy, right effort - this is called "volitional activities of striving". Thus one is endowed with this desire, endowed with this concentration, endowed with this volitional activities of striving, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "possessed of concentration due to desire and volitional activities of striving".

434. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

2. The basis for spiritual power of energy

435. And how does a monk develop the basis for spiritual power that possesses concentration due to energy and volitional activities of striving? If a monk, having made energy predominant, gains concentration, gains unified focus of mind - this is called "concentration due to energy." He 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. These are called "volitional activities of striving." Thus this concentration due to energy, and these volitional activities of striving; having collected that together, having summarised it, it is reckoned as just "concentration due to energy and volitional activities of striving."

436. Therein, what is energy? Whatever mental arousal of energy, etc. right effort - this is called "energy".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort - this is called "volitional activities of striving". Thus one is endowed with this energy, endowed with this concentration, endowed with this volitional activities of striving, etc. possessed of it. Therefore it is said "possessed of concentration due to energy and volitional activities of striving".

437. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, the aggregate of feeling, etc. the aggregate of consciousness.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

3. The basis for spiritual power of developed mind

438. And how does a monk develop the basis for spiritual power that possesses concentration due to mind and volitional activities of striving? If a monk, having made mind predominant, gains concentration, gains unified focus of mind - this is called "concentration due to developed mind." He 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. These are called "volitional activities of striving." Thus this concentration due to developed mind, and these volitional activities of striving; having collected that together, having summarised it, it is reckoned as just "concentration due to mind and volitional activities of striving."

439. Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind".

Therein, what is concentration? Whatever stability of consciousness, steadiness, etc. right concentration - this is called "concentration".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort - this is called "volitional activities of striving". Thus one is endowed with this mind, endowed with this concentration, endowed with this volitional activities of striving, etc. possessed of it. Therefore it is said "possessed of concentration due to developed mind and volitional activities of striving".

440. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, the aggregate of feeling, etc. the aggregate of consciousness.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

4. The basis for spiritual power of investigation

441. And how does a monk develop the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving? If a monk, having made investigation predominant, gains concentration, gains unified focus of mind - this is called "concentration due to investigation." He 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. These are called "volitional activities of striving." Thus this concentration due to investigation, and these volitional activities of striving; having collected that together, having summarised it, it is reckoned as just "concentration due to investigation and volitional activities of striving."

442. Therein, what is investigation? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "investigation".

Therein, what is concentration? Whatever stability of consciousness, steadiness, etc. right concentration - this is called "concentration".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort - this is called "volitional activities of striving". Thus one is endowed with this investigation, endowed with this concentration, endowed with this volitional activities of striving, etc. possessed of it. Therefore it is said "possessed of concentration due to investigation and volitional activities of striving".

443. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

The Discourse Analysis.

2. The Abhidhamma Classification

444. The four bases for spiritual 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.

1. The basis for spiritual power of desire

445. And how does a monk develop the basis for spiritual power that possesses concentration due to desire and volitional activities of striving? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving.

446. Therein, what is desire? Whatever desire, desirousness, wish to do, wholesome desire for mental states - this is called "desire".

Therein, what is concentration? Whatever stability of consciousness, steadiness, etc. right concentration, enlightenment factor of concentration, path factor, included in the path – this is called "concentration".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "volitional activities of striving". Thus one is endowed with this desire, and with this concentration, and with this volitional activities of striving, etc. possessed of it. Therefore it is said "possessed of concentration due to desire and volitional activities of striving".

447. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, contact, etc. exertion, non-distraction.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

2. The basis for spiritual power of energy

448. And how does a monk develop the basis for spiritual power that possesses concentration due to energy and volitional activities of striving? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving.

449. Therein, what is energy? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "energy".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "volitional activities of striving". Thus one is endowed with this energy, endowed with this concentration, endowed with this volitional activities of striving, etc. possessed of it. Therefore it is said "possessed of concentration due to energy and volitional activities of striving".

450. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Contact of one in such a state, etc. exertion, non-distraction.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

3. The basis for spiritual power of developed mind

451. And how does a monk develop the basis for spiritual power that possesses concentration due to mind and volitional activities of striving? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving.

452. Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "volitional activities of striving". Thus one is endowed with this mind, endowed with this concentration, endowed with this volitional activities of striving, etc. possessed of it. Therefore it is said "possessed of concentration due to developed mind and volitional activities of striving".

453. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, contact, etc. exertion, non-distraction.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

4. The basis for spiritual power of investigation

454. And how does a monk develop the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time he develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving.

455. Therein, what is investigation? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "investigation".

Therein, what is volitional activities of striving? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "volitional activities of striving". Thus one is endowed with this investigation, endowed with this concentration, endowed with this volitional activities of striving, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "possessed of concentration due to investigation and volitional activities of striving".

456. "Supernormal power" means: Whatever supernormal power, success, thriving, succeeding, gain, attainment, achievement, accomplishment, touching, realisation, and acquisition of those phenomena.

"Basis for spiritual power" means: Of one so constituted, contact, etc. exertion, non-distraction.

"Develops the basis for spiritual power" means: One practises, develops, and cultivates those phenomena. Therefore it is said "develops the basis for spiritual power".

457. The four bases for spiritual power - the basis for spiritual power of desire, the basis for spiritual power of energy, the basis for spiritual power of developed mind, the basis for spiritual power of investigation.

458. Therein, what is the basis for spiritual power of desire? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever at that time is desire, desirousness, wish to do, wholesome desire for mental states - this is called "the basis for spiritual power of desire". The remaining mental states are associated with the basis for spiritual power of desire.

459. Therein, what is the basis for spiritual power of energy? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever at that time is mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path - this is called "basis for spiritual power of energy". The remaining states are associated with the basis for spiritual power of energy.

460. Therein, what is the basis for spiritual power of developed mind? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever at that time is consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "the basis for spiritual power of developed mind". The remaining states are associated with the basis for spiritual power of developed mind.

461. Therein, what is the basis for spiritual power of investigation? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever wisdom, understanding at that time, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "the basis for spiritual power of investigation". The remaining states are associated with the basis for spiritual power of investigation.

The Higher Teaching Analysis.

3. The Question Section

462. The four bases for spiritual power - 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.

463. Of the four bases for spiritual power, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

464. Wholesome only. May be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. States that have resultant quality. Neither clung-to nor subject to clinging. Undefiled and not subject to defilement. May be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. May be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. Leading to non-accumulation. The trainees. Limitless. Limitless object. Superior. With fixed course of the right path. Not having the path as object, connected with the path as root, not having path predominance. May be arisen, may be unarisen, they are not to be said to be subject to arise. May be past, may be future, may be present. Not to be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. External object. Non-manifest and non-impinging.

2. The twos

465. The basis for spiritual power of investigation is a root, the three bases for spiritual power are not roots. With root. Associated with root. The basis for spiritual power of investigation is both a root and with root, the three bases for spiritual power are not to be said to be both roots and with root; with root and not roots. The basis for spiritual power of investigation is both a root and associated with root, the three bases for spiritual power are not to be said to be both roots and associated with root; associated with root and not roots. The three bases for spiritual power are non-roots with root, the basis for spiritual power of investigation is not to be said to be non-root with root, nor non-root and rootless. With condition. Conditioned. Non-manifest. Non-impinging. Immaterial. Supramundane. Cognizable in some way, not cognizable in some way. Non-mental corruptions. Without mental corruptions. Dissociated from mental corruptions. Not to be said to be both mental corruptions and with mental corruptions, nor to be with mental corruptions and not mental corruptions. Not to be said to be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Dissociated from mental corruptions. Without mental corruptions.

Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object. The three bases for spiritual power are not consciousness, the basis for spiritual power of developed mind is consciousness. The three bases for spiritual power are mental factors, the basis for spiritual power of developed mind is not mental factor. The three bases for spiritual power are associated with consciousness, the basis for spiritual power of developed mind is not to be said to be "associated with consciousness", nor "dissociated from consciousness". The three bases for spiritual power are conjoined with consciousness, the basis for spiritual power of developed mind is not to be said to be "conjoined with consciousness", nor "disjoined from consciousness". The three bases for spiritual power are consciousness-originated, the basis for spiritual power of developed mind is not consciousness-originated. The three bases for spiritual power are concomitant with consciousness, the basis for spiritual power of developed mind is not concomitant with consciousness. The three bases for spiritual power are consecutive to consciousness, the basis for spiritual power of developed mind is not consecutive to consciousness. The three bases for spiritual power originate conjoined with consciousness, the basis for spiritual power of developed mind does not originate conjoined with consciousness. The three bases for spiritual power originate conjoined with consciousness and arise together with it, the basis for spiritual power of developed mind does not originate conjoined with consciousness and arise together with it. The three bases for spiritual power originate conjoined with consciousness and follow it, the basis for spiritual power of developed mind does not originate conjoined with consciousness and follow it.

Three bases for spiritual power are external, the basis for spiritual power of developed mind is internal. Non-derived. Not clung-to. Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision. Not to be abandoned by meditative development. Not connected with a root to be abandoned through vision. Not connected with a root to be abandoned by meditative development. May be with applied thought, may be without applied thought. May be with sustained thought, may be without sustained thought. May be with rapture, may be without rapture. May be accompanied by rapture, may be not accompanied by rapture. May be accompanied by pleasure, may be not accompanied by pleasure. May be accompanied by equanimity, may be not accompanied by equanimity. Non-sensual-sphere. Non-fine-material-sphere. Non-immaterial-sphere. Not included. Leading to liberation. Fixed in destination. Unsurpassed. Without conflict.

The question section.

The Analysis of the Bases for Spiritual Power is concluded.

10. Analysis of Enlightenment Factors

1. The Suttanta Classification

466. Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

467. Therein, what is the enlightenment factor of mindfulness? Here a monk is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago - this is called "the enlightenment factor of mindfulness".

He, dwelling thus mindful, investigates that phenomenon with wisdom, examines it, and commits to thorough inquiry - this is called "the enlightenment factor of investigation of phenomena".

For him, investigating that phenomenon with wisdom, examining it, committing to thorough inquiry, energy is aroused and unsluggish - this is called "the enlightenment factor of energy".

For one with aroused energy, spiritual rapture arises - this is called "the enlightenment factor of rapture".

For one whose mind is filled with rapture, the body becomes calm and the mind becomes calm - this is called "the enlightenment factor of tranquillity".

For one whose body is calm, who is happy, the mind becomes concentrated - this is called "the enlightenment factor of concentration".

He becomes one who thoroughly looks on with equanimity at the mind thus concentrated - this is called "the enlightenment factor of equanimity".

468. Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

469. Therein, what is the enlightenment factor of mindfulness? There is mindfulness regarding internal phenomena, there is mindfulness regarding external phenomena. Whatever is mindfulness regarding internal phenomena, that too is the enlightenment factor of mindfulness; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is mindfulness regarding external phenomena, that too is the enlightenment factor of mindfulness; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

Therein, what is the enlightenment factor of investigation of phenomena? There is investigation regarding internal phenomena, there is investigation regarding external phenomena. Whatever is investigation regarding internal phenomena, that too is the enlightenment factor of investigation of phenomena; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is investigation regarding external phenomena, that too is the enlightenment factor of investigation of phenomena; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

Therein, what is the enlightenment factor of energy? There is bodily energy, there is mental energy. Whatever is bodily energy, that too is the enlightenment factor of energy; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is mental energy, that too is the enlightenment factor of energy; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

Therein, what is the enlightenment factor of rapture? There is rapture with applied and sustained thought, there is rapture without applied and sustained thought. Whatever is rapture with applied and sustained thought, that too is the enlightenment factor of rapture; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is rapture without applied and sustained thought, that too is the enlightenment factor of rapture; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

Therein, what is the enlightenment factor of tranquillity? There is tranquillity of body, there is tranquillity of consciousness. Whatever is tranquillity of body, that too is the enlightenment factor of tranquillity; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is tranquillity of consciousness, that too is the enlightenment factor of tranquillity; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

Therein, what is the enlightenment factor of concentration? There is concentration with applied and sustained thought, there is concentration without applied and sustained thought. Whatever is concentration with applied and sustained thought, that too is the enlightenment factor of concentration; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is concentration without applied and sustained thought, that too is the enlightenment factor of concentration; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

Therein, what is the enlightenment factor of equanimity? There is equanimity regarding internal phenomena, there is equanimity regarding external phenomena. Whatever is equanimity regarding internal phenomena, that too is the enlightenment factor of equanimity; it leads to direct knowledge, to highest enlightenment, to Nibbāna. Whatever is equanimity regarding external phenomena, that too is the enlightenment factor of equanimity; it leads to direct knowledge, to highest enlightenment, to Nibbāna.

470. Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

471. Therein, what is the enlightenment factor of mindfulness? Here a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation of phenomena... etc. He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release.

The Discourse Analysis.

2. The Abhidhamma Classification

472. Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

473. Therein, what are the seven factors of enlightenment? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there are seven factors of enlightenment – the enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity.

474. Therein, what is the enlightenment factor of mindfulness? Whatever mindfulness, recollection, etc. right mindfulness, enlightenment factor of mindfulness, path factor, included in the path – this is called "the enlightenment factor of mindfulness".

Therein, what is the enlightenment factor of investigation of phenomena? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "the enlightenment factor of investigation of phenomena".

Therein, what is the enlightenment factor of energy? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "the enlightenment factor of energy".

Therein, what is the enlightenment factor of rapture? Whatever rapture, gladness, rejoicing, delight, laughter, mirth, happiness, exultation, pleasure of consciousness, the enlightenment factor of rapture – this is called "the enlightenment factor of rapture".

Therein, what is the enlightenment factor of tranquillity? Whatever tranquillity, full tranquillity, calming, full calming, the state of being fully calmed of the aggregate of feeling, of the aggregate of perception, of the aggregate of mental activities, of the aggregate of consciousness, the enlightenment factor of tranquillity – this is called "the enlightenment factor of tranquillity".

Therein, what is the enlightenment factor of concentration? Whatever is the stability of consciousness, etc. right concentration, enlightenment factor of concentration, path factor, included in the path – this is called "the enlightenment factor of concentration".

Therein, what is the enlightenment factor of equanimity? Whatever equanimity, looking on, looking on with indifference, neutrality of consciousness, the enlightenment factor of equanimity – this is called "the enlightenment factor of equanimity". These are called the seven factors of enlightenment. The remaining states are associated with the seven factors of enlightenment.

475. Seven factors of enlightenment – the enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity.

476. Therein, what is the enlightenment factor of mindfulness? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "the enlightenment factor of mindfulness". The remaining states are associated with the enlightenment factor of mindfulness, etc. the remaining states are associated with the enlightenment factor of investigation of phenomena, etc. the remaining states are associated with the enlightenment factor of energy, etc. the remaining states are associated with the enlightenment factor of rapture, etc. the remaining states are associated with the enlightenment factor of tranquillity, etc. the remaining states are associated with the enlightenment factor of concentration.

477. Seven factors of enlightenment – the enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity.

478. Therein, what are the seven factors of enlightenment? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever at that time is contact, etc. there is non-distraction - these mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time there are seven factors of enlightenment - the enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity.

479. Therein, what is the enlightenment factor of mindfulness? Whatever mindfulness, recollection, etc. right mindfulness, enlightenment factor of mindfulness, path factor, included in the path – this is called "the enlightenment factor of mindfulness", etc.

Therein, what is the enlightenment factor of equanimity? Whatever equanimity, looking on, looking on with indifference, neutrality of consciousness, the enlightenment factor of equanimity – this is called "the enlightenment factor of equanimity". These are called "the seven factors of enlightenment". The remaining states are associated with the seven factors of enlightenment.

480. Seven factors of enlightenment – the enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity.

481. Therein, what is the enlightenment factor of mindfulness? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever mindfulness, recollection, right mindfulness, enlightenment factor of mindfulness, path factor, included in the path at that time – this is called "the enlightenment factor of mindfulness". The remaining states are associated with the enlightenment factor of mindfulness, etc. the remaining states are associated with the enlightenment factor of investigation of phenomena, etc. the remaining states are associated with the enlightenment factor of energy, etc. the remaining states are associated with the enlightenment factor of rapture, etc. the remaining states are associated with the enlightenment factor of tranquillity, etc. the remaining states are associated with the enlightenment factor of concentration.

Therein, what is the enlightenment factor of equanimity? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, whatever equanimity, looking on, looking on with indifference, neutrality of consciousness, the enlightenment factor of equanimity at that time – this is called "the enlightenment factor of equanimity". The remaining states are associated with the enlightenment factor of equanimity.

The Higher Teaching Analysis.

3. The Question Section

482. Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

483. Of the seven factors of enlightenment, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

484. May be wholesome, may be indeterminate. The enlightenment factor of rapture is associated with pleasant feeling; six factors of enlightenment may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. May be resultant, may be states that have resultant quality. Neither clung-to nor subject to clinging. Undefiled and not subject to defilement. May be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The enlightenment factor of rapture is not accompanied by rapture, is accompanied by pleasure, is not accompanied by equanimity; six factors of enlightenment may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. May be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. May be trainee, may be one beyond training. Limitless. Limitless object. Superior. May be with fixed course of the right path, may be undetermined. Not having the path as object, may be connected with the path as root, may have path predominance; may not be said to be connected with the path as root, nor to have path predominance. May be arisen, may be unarisen, may be subject to arise. May be past, may be future, may be present. Not to be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. External object. Non-manifest and non-impinging.

2. The twos

485. The enlightenment factor of investigation of phenomena is a root, six factors of enlightenment are associated with root. The enlightenment factor of investigation of phenomena is both a root and with root, six factors of enlightenment are not to be said to be both roots and with root; with root and not roots. The enlightenment factor of investigation of phenomena is both a root and associated with root, six factors of enlightenment are not to be said to be both roots and associated with root; associated with root and not roots. Six factors of enlightenment are non-roots with root, the enlightenment factor of investigation of phenomena is not to be said to be non-root with root, nor non-root and rootless. With condition. Conditioned. Non-manifest. Non-impinging. Immaterial. Supramundane. Cognizable in some way, not cognizable in some way. Non-mental corruptions. Without mental corruptions, dissociated from mental corruptions. Not to be said to be both mental corruptions and with mental corruptions, nor to be with mental corruptions and not mental corruptions. To be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Dissociated from mental corruptions. Without mental corruptions. Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object. Not consciousness. Mental factors. Associated with consciousness. Conjoined with consciousness. Consciousness-originated. Concomitant with consciousness. Consecutive to consciousness. Originate conjoined with consciousness. Originate conjoined with consciousness and arise together with it. Originate conjoined with consciousness and follow it. External. Non-derived. Not clung-to. Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision. Not to be abandoned by meditative development. Not connected with a root to be abandoned through vision. Not connected with a root to be abandoned by meditative development. May be with applied thought, may be without applied thought. May be with sustained thought, may be without sustained thought.

The enlightenment factor of rapture is without rapture, six factors of enlightenment may be with rapture, may be without rapture. The enlightenment factor of rapture is not accompanied by rapture, six factors of enlightenment may be accompanied by rapture, may be not accompanied by rapture. The enlightenment factor of rapture is accompanied by pleasure, six factors of enlightenment may be accompanied by pleasure, may be not accompanied by pleasure. The enlightenment factor of rapture is not accompanied by equanimity, six factors of enlightenment may be accompanied by equanimity, may be not accompanied by equanimity. Non-sensual-sphere. Non-fine-material-sphere. Non-immaterial-sphere. Not included. May be leading to liberation, may be not leading to liberation. May be fixed in destination, may be undetermined. Unsurpassed. Without conflict.

The question section.

The analysis of the factors of enlightenment is concluded.

11. Analysis of Path Factors

1. The Suttanta Classification

486. The noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

487. 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; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; 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; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; 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".

488. The noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

489. Therein, what is right view? Here a monk develops right view, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops right thought, etc. he develops right speech, etc. he develops right action, etc. he develops right livelihood, etc. he develops right effort, etc. he develops right mindfulness, etc. he develops right concentration, based upon seclusion, based upon dispassion, based upon cessation, maturing in release.

The Discourse Analysis.

2. The Abhidhamma Classification

490. The eightfold path - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

491. Therein, what is the eightfold path? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is the eightfold path - right view, etc. right concentration.

492. Therein, what is right view? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "right view".

Therein, what is right thought? Whatever reasoning, applied thought, thought, absorption, full absorption, directing of mind, right thought, path factor, included in the path – this is called "right thought".

Therein, what is right effort? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right effort".

Therein, what is right concentration? Whatever is the stability of consciousness, etc. right concentration, enlightenment factor of concentration, path factor, included in the path – this is called "right concentration". This is called "the eightfold path". The remaining states are associated with the eightfold path.

493. The fivefold path – right view, right thought, right effort, right mindfulness, right concentration.

494. Therein, what is the fivefold path? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is the fivefold path – right view, right thought, right effort, right mindfulness, right concentration.

495. Therein, what is right view? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "right view".

Therein, what is right thought? Whatever reasoning, applied thought, etc. right thought, path factor, included in the path – this is called "right thought".

Therein, what is right effort? Whatever mental arousal of energy, etc. right effort, enlightenment factor of energy, path factor, included in the path – this is called "right effort".

Therein, what is right concentration? Whatever is the stability of consciousness, etc. right concentration, enlightenment factor of concentration, path factor, included in the path – this is called "right concentration". This is called "the fivefold path". The remaining states are associated with the fivefold path.

496. The fivefold path – right view, right thought, right effort, right mindfulness, right concentration.

497. Therein, what is right view? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, whatever wisdom, understanding at that time, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "right view". The remaining states are associated with right view, etc. the remaining states are associated with right thought, etc. the remaining states are associated with right effort, etc. the remaining states are associated with right mindfulness.

498. The eightfold path - right view, etc. right concentration.

499. Therein, what is the eightfold path? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time there is the eightfold path - right view, etc. right concentration. This is called "the eightfold path". The remaining states are associated with the eightfold path.

500. The fivefold path – right view, right thought, right effort, right mindfulness, right concentration.

501. Therein, what is the fivefold path? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time there is the fivefold path – right view, right thought, right effort, right mindfulness, right concentration. This is called "the fivefold path". The remaining states are associated with the fivefold path.

502. The fivefold path – right view, right thought, right effort, right mindfulness, right concentration.

503. Therein, what is right view? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, whatever wisdom, understanding at that time, etc. non-delusion, investigation of phenomena, right view, enlightenment factor of investigation of phenomena, path factor, included in the path – this is called "right view". The remaining states are associated with right view, etc. the remaining states are associated with right thought, etc. the remaining states are associated with right effort, etc. the remaining states are associated with right mindfulness.

Therein, what is right concentration? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, whatever at that time is the stability of consciousness, the steadiness, the position, the non-disturbance, the non-distraction, the state of undisturbed mind, serenity, the concentration faculty, the power of concentration, right concentration, the enlightenment factor of concentration, path factor, included in the path – this is called "right concentration". The remaining states are associated with right concentration.

The Higher Teaching Analysis.

3. The Question Section

504. The noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

505. Of the eight path factors, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

506. May be wholesome, may be indeterminate. Right thought is associated with pleasant feeling; seven path factors may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. May be resultant, may be states that have resultant quality. Neither clung-to nor subject to clinging. Undefiled and not subject to defilement. Right thought is without applied but sustained thought only; seven path factors may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. Right thought is accompanied by rapture, accompanied by pleasure, not accompanied by equanimity; seven path factors may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. May be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. May be trainee, may be one beyond training. Limitless. Limitless object. Superior. May be with fixed course of the right path, may be undetermined. Not having the path as object, may be connected with the path as root, may have path predominance; may not be said to be connected with the path as root, nor to have path predominance. May be arisen, may be unarisen, may be subject to arise. May be past, may be future, may be present. Not to be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. External object. Non-manifest and non-impinging.

2. The twos

507. Right view is a root, seven path factors are not roots. With root. Associated with root. Right view is both a root and with root, seven path factors are not to be said to be both roots and with root; with root and not roots. Right view is both a root and associated with root, seven path factors are not to be said to be both roots and associated with root; associated with root and not roots. Seven path factors are non-roots with root, right view is not to be said to be non-root with root, nor non-root and rootless.

With condition. Conditioned. Non-manifest. Non-impinging. Immaterial. Supramundane. Cognizable in some way, not cognizable in some way.

Non-mental corruptions. Without mental corruptions. Dissociated from mental corruptions. Not to be said to be both mental corruptions and with mental corruptions, nor to be with mental corruptions and not mental corruptions. Not to be said to be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Dissociated from mental corruptions. Without mental corruptions.

Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object. Not consciousness. Mental factors. Associated with consciousness. Conjoined with consciousness. Consciousness-originated. Concomitant with consciousness. Consecutive to consciousness. Originate conjoined with consciousness. Originate conjoined with consciousness and arise together with it. Originate conjoined with consciousness and follow it. External. Non-derived. Not clung-to.

Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision. Not to be abandoned by meditative development. Not connected with a root to be abandoned through vision. Not connected with a root to be abandoned by meditative development. Right thought is without applied thought, seven path factors may be with applied thought, may be without applied thought. Right thought is with sustained thought, seven path factors may be with sustained thought, may be without sustained thought. Right thought is with rapture, seven path factors may be with rapture, may be without rapture. Right thought is accompanied by rapture, seven path factors may be accompanied by rapture, may be not accompanied by rapture. Right thought is accompanied by pleasure, seven path factors may be accompanied by pleasure, may be not accompanied by pleasure. Right thought is not accompanied by equanimity, seven path factors may be accompanied by equanimity, may be not accompanied by equanimity. Non-sensual-sphere. Non-fine-material-sphere. Non-immaterial-sphere. Not included. May be leading to liberation, may be not leading to liberation. May be fixed in destination, may be undetermined. Unsurpassed. Without conflict.

The question section.

The analysis of the path factors is concluded.

12. Analysis of Meditative Absorbtions (Jhānas)

1. The Suttanta Classification

508. Here a monk dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them, with guarded doors in the sense faculties, knowing moderation in food, in the first and last watches of the night devoted to the practice of wakefulness, with perseverance and discretion devoted to the pursuit of development of the qualities conducive to enlightenment. He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw - with little noise, with little disturbance, with an atmosphere of solitude, remote from people, suitable for seclusion. He, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, 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 in equanimity, 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; with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," he enters and dwells in the plane of infinite space; with the complete transcendence of the plane of infinite space, aware that "consciousness is infinite," he enters and dwells in the plane of infinite consciousness; with the complete transcendence of the plane of infinite consciousness, aware that "there is nothing," he enters and dwells in the plane of nothingness; with the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception.

The Matrix

509. "Here" means in this view, in this acceptance, in this preference, in this undertaking, in this teaching, in this discipline, in this Teaching and discipline, in this dispensation, in this holy life, in this Teacher's instruction. Therefore it is said "here".

510. "Monk": a monk by convention, a monk by acknowledgment, one who begs is a monk, one who is a beggar is a monk, one who has entered upon the practice of going for alms is a monk, one who wears torn robes is a monk, one who breaks evil unwholesome mental states is a monk, through the breaking of evil unwholesome mental states one is a monk, through the limited abandoning of mental defilements one is a monk, through the unlimited abandoning of mental defilements one is a monk, a trainee is a monk, one beyond training is a monk, one who is neither trainee nor one beyond training is a monk, the foremost is a monk, the good is a monk, the clear is a monk, the substantial is a monk, one fully ordained by a complete community through a legal act at which a motion is put and is followed by three proclamations that is unshakable and worthy of standing is a monk.

511. "Pātimokkha" means morality is the support, the beginning, good conduct, self-control, restraint, the chief, the foremost for the attainment of wholesome mental states. "Restraint" means: Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression. "Restrained" means: One who is endowed with this Pātimokkha restraint, fully endowed, approached, fully approached, attained, accomplished, possessed of it. Therefore it is said "restrained by the restraint of the Pātimokkha."

512. "Dwells" means he moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

513. "Accomplished in good conduct and lawful resort" - there is good conduct, there is inappropriate conduct.

Therein, what is inappropriate conduct? Bodily transgression, verbal transgression, bodily and verbal transgression - this is called "inappropriate conduct". All immorality is also inappropriate conduct. Here a certain one earns his living by giving bamboo, or by giving leaves, or by giving flowers, or by giving fruit, or by giving bathing powder, or by giving wooden toothbrush, or by flattery, or by bean-soup-like behaviour, or by acting as a servant, or by running errands on foot, or by some other wrong livelihood scorned by the Buddha - this is called "inappropriate conduct".

Therein, what is good conduct? Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression - this is called "good conduct". All restraint by morality is also good conduct. Here a certain one does not earn his living by giving bamboo, not by giving leaves, not by giving flowers, not by giving fruit, not by giving bathing powder, not by giving wooden toothbrush, not by flattery, not by bean-soup-like behaviour, not by acting as a servant, not by running errands on foot, not by some other wrong livelihood scorned by the Buddha - this is called "good conduct".

514. "Resort" - there is proper resort, there is improper resort.

Therein, what is improper resort? Here a certain one frequents prostitutes, or frequents widows, or frequents unmarried grown-up women, or frequents eunuchs, or frequents nuns, or frequents taverns, he dwells in company with kings, royal ministers, sectarians, and disciples of sectarians, with not becoming association; or whatever families are faithless, without confidence, not like a watering place, abusive and insulting, wishing harm, wishing ill, wishing discomfort, wishing insecurity for monks, nuns, male lay followers, and female lay followers - he frequents, associates with, and attends upon such families - this is called "improper resort".

Therein, what is proper resort? Here a certain one does not frequent prostitutes, does not frequent widows, does not frequent unmarried grown-up women, does not frequent eunuchs, does not frequent nuns, does not frequent taverns, he dwells not in company with kings, royal ministers, sectarians, and disciples of sectarians, with not becoming association; but whatever families are faithful, devoted, like a watering place, illuminated by the orange robe, favourable to sages, wishing for welfare, wishing for benefit, wishing for comfort, wishing for freedom from bondage for monks, nuns, male lay followers, and female lay followers - he frequents, associates with, and attends upon such families - this is called "proper resort". Thus one is endowed with this good conduct and with this resort, etc. possessed of it. Therefore it is said "accomplished in good conduct and lawful resort".

515. "Seeing danger in the slightest faults": therein, what are the slightest faults? Whatever faults are trifling, insignificant, light, considered light, to be dealt with by self-control, to be dealt with by restraint, to be dealt with by arising of consciousness, bound to attention - these are called "slightest faults". Thus in these slightest faults one sees the fault and sees the danger and sees the danger and sees the escape. Therefore it is said "seeing danger in the slightest faults".

516. "Having accepted the training rules he trains in them": therein, what is training? There are four trainings - the training for monks is the monks' training, the training for nuns is the nuns' training, the training for male lay followers is the male lay followers' training, the training for female lay followers is the female lay followers' training. These are called "trainings". Thus in these trainings, entirely in every way, in every manner, without remainder, without exception, having accepted one proceeds. Therefore it is said "having accepted the training rules he trains in them".

517. "One with guarded doors in the sense faculties" - there is guarding the doors of the sense faculties, there is not guarding the doors of the sense faculties.

Therein, what is not guarding the doors of the sense faculties? Here someone, having seen a form with the eye, is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the eye-faculty, he does not commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the mind faculty, he does not commit to restraint of the mind faculty. Whatever non-guarding, non-protection, non-safeguarding, non-restraint of these six faculties – this is called "not guarding the doors of the sense faculties".

Therein, what is guarding the doors of the sense faculties? Here someone, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. Whatever guarding, protection, safeguarding, restraint of these six faculties – this is called "guarding the doors of the sense faculties". One who is endowed with this guarding the doors of the sense faculties, fully endowed... etc. possessed of it. Therefore it is said "one with guarded doors in the sense faculties".

518. "One who knows moderation in food" - there is moderation in eating, there is immoderation in eating.

Therein, what is immoderation in eating? Here someone, without reflection, unwisely takes food for amusement, for intoxication, for adornment, for beautification. Whatever discontent, immoderation, non-reflection in eating there - this is called "immoderation in eating".

Therein, what is moderation in eating? Here someone, having reflected wisely, takes food - "Not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life, thus: 'I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling.'" Whatever contentment, moderation, reflection regarding food there - this is called "moderation in eating". One who is endowed with this moderation in eating, etc. possessed of it. Therefore it is said "one who knows moderation in food".

519. And how is a monk devoted to the practice of wakefulness in the first and last watches of the night? Here a monk during the day by walking and sitting purifies the mind of obstructive mental states, during the first watch of the night by walking and sitting purifies the mind of obstructive mental states, during the middle watch of the night lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising, during the last watch of the night, having risen, by walking and sitting purifies the mind of obstructive mental states. Thus a monk is devoted to the practice of wakefulness in the first and last watches of the night.

520. "Perseverance": Whatever mental arousal of energy, etc. right effort.

521. "Discretion" means: Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view.

522. "Devoted to the pursuit of development of the qualities conducive to enlightenment". Therein, what are the qualities conducive to enlightenment? Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are called "qualities conducive to enlightenment". Thus one practises, develops, and cultivates those qualities conducive to enlightenment. Therefore it is said "devoted to the pursuit of development of the qualities conducive to enlightenment".

523. And how does a monk act with full awareness when going forward and returning, act with full awareness when looking ahead and looking aside, act with full awareness when bending and stretching, act with full awareness when wearing the double robe, bowl and robes, act with full awareness when eating, drinking, chewing and tasting, act with full awareness when defecating and urinating, act with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent? Here a monk goes forward mindfully and fully aware, returns mindfully and fully aware, looks ahead mindfully and fully aware, looks aside mindfully and fully aware, bends mindfully and fully aware, stretches mindfully and fully aware, acts mindfully and with full awareness, acts mindfully and with full awareness when wearing the double robe, bowl and robes, acts mindfully and with full awareness when eating, drinking, chewing and tasting, acts mindfully and with full awareness when defecating and urinating, acts mindfully and with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.

524. Therein, what is mindfulness? Whatever mindfulness, recollection, recalling, mindfulness, remembering, retaining, non-floating, non-forgetting, mindfulness, mindfulness faculty, power of mindfulness, right mindfulness – this is called "mindfulness".

525. "Fully aware": therein, what is full awareness? 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 – this is called "full awareness". Thus one is endowed with this mindfulness and with this full awareness, etc. possessed of it. Thus a monk goes forward mindfully and fully aware, returns mindfully and fully aware, looks ahead mindfully and fully aware, looks aside mindfully and fully aware, bends mindfully and fully aware, stretches mindfully and fully aware, acts mindfully and with full awareness, acts mindfully and with full awareness when wearing the double robe, bowl and robes, acts mindfully and with full awareness when eating, drinking, chewing and tasting, acts mindfully and with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.

526. "Secluded" means even if a lodging is near, and it is not crowded by householders or those gone forth. On account of that, it is secluded. Even if a lodging is far, and it is not crowded by householders or those gone forth. On account of that, it is secluded.

527. "Lodging": a bed is also a lodging, a chair is also a lodging, a mattress is also a lodging, a pillow is also a lodging, a dwelling-place is also a lodging, a kind of house which has a roof in the shape of an eagle's wing is also a lodging, a mansion is also a lodging, a tower is also a lodging, a pavilion is also a lodging, a rock cell is also a lodging, a cave is also a lodging, a tree-root is also a lodging, a bamboo thicket is also a lodging. Or wherever monks withdraw to, all that is a lodging.

528. "He resorts to a secluded lodging" - this secluded lodging he resorts to, associates with, practises, indulges in, attends. Therefore it is said "he resorts to a secluded lodging."

529. "Forest" means having gone out beyond the gate, all this is forest.

530. "Tree-root" means a tree-root is just a tree-root. A mountain is just a mountain. A grotto is just a grotto. A mountain cave is just a mountain cave. A cemetery is just a cemetery. An open space is just an open space. A heap of straw is just a heap of straw.

531. "Deep forest" is a designation for distant lodgings. "Deep forest" is a designation for lodgings in jungle thickets. "Deep forest" is a designation for dreadful lodgings. "Deep forest" is a designation for lodgings that cause hair to stand on end. "Deep forest" is a designation for lodgings at the border. "Deep forest" is a designation for lodgings not in the vicinity of human beings. "Deep forest" is a designation for lodgings difficult to endure.

532. "With little sound" means even if a lodging is near, and it is not crowded by householders or those gone forth. On account of that, it has little sound. Even if a lodging is far, and it is not crowded by householders or those gone forth. On account of that, it has little sound.

533. "With little disturbance" means that which has little sound, that is with little disturbance. That which has little disturbance, that is with an atmosphere of solitude. That which has an atmosphere of solitude, that is remote from people. That which is remote from people, that is suitable for seclusion.

534. "Having gone to the forest, or having gone to the root of a tree, or having gone to an empty house": one has gone to the forest, or has gone to the root of a tree, or has gone to an empty house.

535. "Sits down folding his legs crosswise" means he is seated, folding his legs crosswise.

536. "Directing his body upright" means the body is upright, stable, directed.

537. "Having established mindfulness in front of him": therein, what is mindfulness? Whatever mindfulness, recollection, recalling, etc. right mindfulness - this is called "mindfulness". This mindfulness is established, well established at the tip of the nose or at the upper lip. Therefore it is said "having established mindfulness in front of him".

538. "Having abandoned covetousness in the world": therein, what is covetousness? Whatever lust, passion, etc. mental passion - this is called "covetousness".

Therein, what is the world? The five aggregates of clinging are the world - this is called "the world". This covetousness regarding this world is peaceful, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "having abandoned covetousness in the world".

539. "With a mind free from covetousness": therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is free from covetousness. Therefore it is said "with a mind free from covetousness".

540. "Dwells" means he moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

541. "He purifies the mind of covetousness": therein, what is covetousness? Whatever lust, passion, etc. mental passion - this is called "covetousness".

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind he cleans, purifies, thoroughly purifies, releases, liberates, completely liberates from this covetousness. Therefore it is said "he purifies the mind of covetousness".

542. "Having abandoned anger and malice": there is anger, there is malice.

Therein, what is anger? Whatever resentment of the mind, repulsion, aversion, opposition, irritation, fury, rage, hate, corruption, wickedness, mental corruption, ill-will, wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called "anger".

Therein, what is malice? Whatever is anger, that is malice; whatever is malice, that is anger. Thus this anger and this malice are peaceful, calmed, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "having abandoned anger and malice".

543. "With a mind free from ill-will": therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is free from ill-will. Therefore it is said "with a mind free from ill-will".

544. "Dwells"... etc. Therefore it is said "dwells".

545. "He purifies the mind of anger and malice." There is anger, there is malice.

Therein, what is anger? Whatever resentment of the mind, etc. ferocity, harshness, displeasure of consciousness - this is called "anger".

Therein, what is malice? Whatever is anger, that is malice; whatever is malice, that is anger.

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind he cleans, purifies, thoroughly purifies, releases, liberates, completely liberates from this anger and malice. Therefore it is said "he purifies the mind of anger and malice."

546. "Having abandoned sloth and torpor": there is sloth, there is torpor.

Therein, what is sloth? Whatever unwieldiness of consciousness, unfitness for work, sluggishness, stolidity, shrinking, the act of shrinking, the state of having shrunk, sloth, being slothful, the state of sloth of consciousness – this is called "sloth".

Therein, what is torpor? Whatever unwieldiness of the body, unfitness for work, covering, enveloping, internal obstruction, torpor, sleeping, nodding, sleeping, the act of sleeping, the state of having slept – this is called "torpor". Thus this sloth and this torpor are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "having abandoned sloth and torpor".

547. "Free from sloth and torpor": Because that sloth and torpor has been given up, vomited out, released, abandoned, relinquished, abandoned and relinquished. Therefore it is said "free from sloth and torpor".

548. "Dwells"... etc. Therefore it is said "dwells".

549. "Perceiving light". Therein, what is perception? Whatever perception, perceiving, the state of having perceived - this is called "perception". This perception is light, unveiled, pure, bright. Therefore it is said "perceiving light".

550. "Mindful and fully aware". Therein, what is mindfulness? Whatever mindfulness, recollection, etc. right mindfulness - this is called "mindfulness".

Therein, what is full awareness? Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "full awareness". Thus one is endowed with this mindfulness and with this full awareness, etc. possessed of it. Therefore it is said "mindful and fully aware".

551. "He purifies the mind of sloth and torpor." There is sloth, there is torpor.

Therein, what is sloth? Etc. this is called "sloth".

Therein, what is torpor? Etc. this is called "torpor".

Therein, what is mind? Etc. this is called "mind". This mind he cleans, purifies, thoroughly purifies, releases, liberates, completely liberates from this sloth and torpor. Therefore it is said "he purifies the mind of sloth and torpor."

552. "Having abandoned restlessness and remorse": there is restlessness, there is remorse.

Therein, what is restlessness? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called "restlessness".

Therein, what is remorse? Perceiving what is not allowable as allowable, perceiving what is allowable as not allowable, perceiving what is faultless as faulty, perceiving what is faulty as faultless, whatever such remorse, the act of having remorse, the state of having remorse, regret of the mind, mental perplexity - this is called "remorse". Thus this restlessness and this remorse are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "having abandoned restlessness and remorse".

553. "Unagitated": because that restlessness and remorse has been given up, vomited out, released, abandoned, relinquished, abandoned and relinquished. Therefore it is said "unagitated".

554. "Dwells"... etc. Therefore it is said "dwells".

555. "With a calmed mind". Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is internally peaceful, appeased, calmed. Therefore it is said "with a mind internally calmed".

556. "He purifies the mind of restlessness and remorse": there is restlessness, there is remorse.

Therein, what is restlessness? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called "restlessness".

Therein, what is remorse? Etc. this is called "remorse".

Therein, what is mind? Etc. this is called "mind". This mind he cleans, purifies, thoroughly purifies, releases, liberates, completely liberates from this restlessness and remorse. Therefore it is said "he purifies the mind of restlessness and remorse."

557. "Having abandoned sceptical doubt": therein, what is sceptical doubt? Whatever uncertainty, the act of being uncertain, the state of being uncertain, doubt, sceptical doubt, uncertainty, crossroad, wavering, lack of definite grasping, trembling, crawling about, non-penetration, trepidation of consciousness, mental perplexity - this is called "sceptical doubt". This sceptical doubt is peaceful, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "having abandoned sceptical doubt".

558. "One who has crossed over sceptical doubt" - this sceptical doubt he has crossed over, gone out of, passed over, gone beyond, reached the far shore. Therefore it is said "one who has crossed over sceptical doubt".

559. "Free from doubt regarding wholesome mental states" - by this sceptical doubt, regarding wholesome mental states, he is not uncertain, does not doubt sceptically, he is free from doubt, without doubt, one who has abandoned doubt. Therefore it is said "free from doubt regarding wholesome mental states".

560. "He purifies the mind of sceptical doubt": therein, what is sceptical doubt? Whatever uncertainty, the act of being uncertain, the state of being uncertain, trepidation, mental perplexity of consciousness - this is called "sceptical doubt".

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind he cleans, purifies, thoroughly purifies, releases, liberates, completely liberates from this sceptical doubt. Therefore it is said "he purifies the mind of sceptical doubt".

561. "Having abandoned these five mental hindrances": these five mental hindrances are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "having abandoned these five mental hindrances."

562. "Impurities of the mind": these five mental hindrances are impurities of consciousness.

563. "That weaken wisdom": by these five mental hindrances, unarisen wisdom does not arise, and arisen wisdom ceases. Therefore it is said "that weaken wisdom".

564. "Quite secluded from sensual pleasures, secluded from unwholesome mental states": therein, what are sensual pleasures? Desire is sensual pleasure, lust is sensual pleasure, desire and lust is sensual pleasure, thought is sensual pleasure, lust is sensual pleasure, lust for thoughts is sensual pleasure – these are called "sensual pleasures".

Therein, what are unwholesome mental states? Sensual desire, anger, sloth, torpor, restlessness, remorse, sceptical doubt – these are called "unwholesome mental states". Thus one is secluded from these sensual pleasures and from these unwholesome mental states. Therefore it is said "quite secluded from sensual pleasures, secluded from unwholesome mental states".

565. "With applied thought and sustained thought" means there is applied thought, there is sustained thought.

Therein, what is applied thought? Whatever reasoning, applied thought, thought, absorption, full absorption, directing of mind, right thought - this is called "applied thought".

Therein, what is sustained thought? Whatever moving, sustained thought, continued sustained thought, exploration, connecting of consciousness, consideration - this is called sustained thought. Thus one is endowed with this applied thought and with this sustained thought, etc. possessed of it. Therefore it is said "with applied thought and sustained thought".

566. "Born of seclusion": applied thought, sustained thought, joy, happiness, unified focus of mind - these are born in this seclusion, produced, generated, fully generated, become manifest. Therefore it is said "born of seclusion".

567. "Rapture and happiness": there is rapture, there is happiness.

Therein, what is rapture? Whatever rapture, gladness, rejoicing, delight, laughter, mirth, happiness, exultation, pleasure of consciousness - this is called "rapture".

Therein, what is happiness? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "happiness". This happiness is accompanied by this rapture, co-arisen, conjoined, associated. Therefore it is said "rapture and happiness".

568. "First" means first in the order of counting. It is first because one attains this first.

569. "Meditative absorption": applied thought, sustained thought, joy, happiness, unified focus of mind.

570. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the first meditative absorption.

571. "Dwells"... etc. Therefore it is said "dwells".

572. "With the subsiding of applied and sustained thought" means there is applied thought, there is sustained thought.

Therein, what is applied thought? Whatever reasoning, applied thought, etc. right thought - this is called "applied thought".

Therein, what is sustained thought? Whatever moving, sustained thought, continued sustained thought, exploration, connecting of consciousness, consideration - this is called "sustained thought". Thus this applied thought and this sustained thought are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "with the subsiding of applied and sustained thought".

573. "Internal" means whatever is internal, individual.

574. "Confidence" means whatever faith, believing, confidence, devotion.

575. "Unification of mind": that which is the stability of consciousness, etc. right concentration.

576. "Without applied thought and without sustained thought" means there is applied thought, there is sustained thought.

Therein, what is applied thought? Whatever reasoning, applied thought, etc. right thought - this is called "applied thought".

Therein, what is sustained thought? Whatever moving, following, sustained thought, continued sustained thought, exploration, connecting of consciousness, consideration - this is called "sustained thought". Thus this applied thought and this sustained thought are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "without applied thought and without sustained thought".

577. "Produced by concentration" means serenity, rapture and happiness - these are born in this concentration, produced, generated, fully generated, become manifest. Therefore it is said "produced by concentration".

578. "Rapture and happiness": there is rapture, there is happiness.

Therein, what is rapture? Etc. this is called "rapture".

Therein, what is happiness? Etc. this is called "happiness". This happiness is accompanied by this rapture, co-arisen, conjoined, associated. Therefore it is said "rapture and happiness".

579. "Second" means second in the order of counting. It is second because one attains this second.

580. "Meditative absorption": serenity, rapture and happiness, unified focus of mind.

581. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the second meditative absorption.

582. "Dwells"... etc. Therefore it is said "dwells".

583. "With the fading away of rapture": therein, what is rapture? Whatever rapture, gladness, rejoicing, delight, laughter, mirth, happiness, exultation, pleasure of consciousness - this is called "rapture". This rapture is peaceful, appeased, allayed, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "with the fading away of rapture".

584. "Equanimous": therein, what is equanimity? Whatever equanimity, looking on, looking on with indifference, neutrality of consciousness – this is called "equanimity". One who is endowed with this equanimity, etc. possessed of it. Therefore it is said "equanimous".

585. "Dwells"... etc. Therefore it is said "dwells".

586. "Mindful and fully aware": therein, what is mindfulness? Whatever mindfulness, recollection, etc. right mindfulness - this is called "mindfulness".

587. "And experiences happiness with the body": therein, what is happiness? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "happiness".

Therein, what is body? The aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - this is called "body". This happiness is experienced with this body. Therefore it is said "and experiences happiness with the body".

588. "That which the noble ones declare": therein, which are the noble ones? "Noble ones" are called Buddhas and disciples of the Buddha. They tell, teach, make known, establish, open up, analyse, make clear, and illuminate this. Therefore it is said "that which the noble ones declare".

589. "One who is equanimous and mindful, one who dwells in happiness": therein, what is equanimity? Whatever equanimity, looking on, looking on with indifference, neutrality of consciousness – this is called "equanimity".

Therein, what is mindfulness? Whatever mindfulness, recollection, etc. right mindfulness - this is called "mindfulness".

Therein, what is happiness? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "happiness". Thus one who is possessed of this equanimity and this mindfulness and this happiness moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "one who is equanimous and mindful, one who dwells in happiness".

590. "Third" means third in the order of counting. It is third because one attains this third.

591. "Meditative absorption": equanimity, mindfulness, full awareness, happiness, unified focus of mind.

592. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the third meditative absorption.

593. "Dwells"... etc. Therefore it is said "dwells".

594. "With the abandoning of pleasure and the abandoning of pain" - there is pleasure, there is pain.

Therein, what is happiness? Whatever bodily comfort, bodily happiness, comfortable and pleasant feeling born of body-contact, comfortable and pleasant feeling born of body-contact - this is called "happiness".

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 "pain". Thus this pleasure and this pain are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "with the abandoning of pleasure and the abandoning of pain".

595. "With the previous disappearance of pleasure and displeasure" - there is pleasure, there is displeasure.

Therein, what is pleasure? Whatever mental comfort, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - this is called "pleasure".

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". Thus this pleasure and this displeasure are previously peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "with the previous disappearance of pleasure and displeasure".

596. "Neither-unpleasant-nor-pleasant" - whatever mental feeling that is neither comfortable nor uncomfortable, neither-unpleasant-nor-pleasant feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling born of mind-contact. Therefore it is said "neither-unpleasant-nor-pleasant."

597. "Purity of equanimity and mindfulness": therein, what is equanimity? Whatever equanimity, looking on, looking on with indifference, neutrality of consciousness – this is called "equanimity".

Therein, what is mindfulness? Whatever mindfulness, recollection, etc. right mindfulness - this is called "mindfulness". This mindfulness is unveiled by this equanimity, pure, bright. Therefore it is said "purity of equanimity and mindfulness".

598. "Fourth" means fourth in the order of counting, it is fourth because one attains this fourth.

599. "Meditative absorption": equanimity, mindfulness, unified focus of mind.

600. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the fourth meditative absorption.

601. "Dwells"... etc. Therefore it is said "dwells".

602. "With the complete transcendence of perceptions of material form": therein, what is perception of material form? For one who has attained the fine-material-sphere attainment, or for one who has been reborn there, or for one dwelling in the happiness of the present life, perception, perceiving, the state of having perceived - these are called "perceptions of material form". These perceptions of material form have been passed over, have passed, have been transcended. Therefore it is said "with the complete transcendence of perceptions of material form".

603. "With the passing away of perceptions of sensory impingement": therein, what are perceptions of sensory impingement? Perception of material form, perception of sound, etc. perception of tangible object - these are called perceptions of sensory impingement. These perceptions of sensory impingement are peaceful, calmed, appeased, passed away, completely passed away, applied, thoroughly applied, dried up, completely dried up, put an end to. Therefore it is said "with the passing away of perceptions of sensory impingement".

604. "With inattention to perceptions of diversity": therein, what are perceptions of diversity? For one who has not attained, possessing the mind-element or possessing the mind-consciousness element, perception, perceiving, the state of having perceived - these are called "perceptions of diversity". One does not attend to these perceptions of diversity. Therefore it is said "with inattention to perceptions of diversity".

605. "Space is infinite" - therein, what is space? Whatever is space, having the nature of space, open, having the nature of openness, hollow, having the nature of hollowness, not touched by the four primary elements - this is called "space." In that space one places the mind, establishes it, and pervades it as infinite. Therefore it is said "space is infinite."

606. "Plane of infinite space": the consciousness and mental factors of one who has attained the plane of infinite space, or of one who has been reborn there, or of one dwelling in the happiness of the present life.

607. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the plane of infinite space.

608. "Dwells"... etc. Therefore it is said "dwells".

609. "With the complete transcendence of the plane of infinite space" - this plane of infinite space has been passed over, has passed, has been transcended. Therefore it is said "with the complete transcendence of the plane of infinite space".

610. "Consciousness is infinite": one attends to that very space touched by consciousness, pervading it as infinite. Therefore it is said "consciousness is infinite."

611. "Plane of infinite consciousness": the consciousness and mental factors of one who has attained the plane of infinite consciousness, or of one who has been reborn there, or of one dwelling in the happiness of the present life.

612. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the plane of infinite consciousness.

613. "Dwells"... etc. Therefore it is said "dwells".

614. "With the complete transcendence of the plane of infinite consciousness" - this plane of infinite consciousness has been passed over, has passed, has been transcended. Therefore it is said "with the complete transcendence of the plane of infinite consciousness".

615. "There is nothing" - one develops, makes clear, makes vanish that very consciousness, one sees "there is nothing." Therefore it is said "there is nothing."

616. "Plane of nothingness": the consciousness and mental factors of one who has attained the plane of nothingness, or of one who has been reborn there, or of one dwelling in the happiness of the present life.

617. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the plane of nothingness.

618. "Dwells"... etc. Therefore it is said "dwells".

619. "With the complete transcendence of the plane of nothingness" - this plane of nothingness has been passed over, has passed, has been transcended. Therefore it is said "with the complete transcendence of the plane of nothingness".

"Neither percipient-nor-non-percipient" - one attends to that very plane of nothingness as peaceful, one develops the attainment with a residue of activities. Therefore it is said "neither percipient-nor-non-percipient".

620. "Plane of neither-perception-nor-non-perception": the consciousness and mental factors of one who has attained the plane of neither-perception-nor-non-perception, or of one who has been reborn there, or of one dwelling in the happiness of the present life.

621. "Having attained" means whatever gain, attainment, achievement, success, touching, realisation, and acquisition of the plane of neither-perception-nor-non-perception.

622. "Dwells" means he moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

The Discourse Analysis.

2. The Abhidhamma Classification

1. Wholesome of the Fine-Material Sphere

623. The four meditative absorptions - the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption.

624. Therein, what is the first meditative absorption? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Therein, what is the third meditative absorption? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the third meditative absorption, the earth kasiṇa, at that time there is twofold meditative absorption - happiness, unified focus of mind. This is called "the third meditative absorption". The remaining states are associated with jhāna.

Therein, what is the fourth meditative absorption? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, the earth kasiṇa, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fourth meditative absorption". The remaining states are associated with jhāna.

A tetrad.

625. Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, secluded from unwholesome mental states, without applied thought but with sustained thought only, with rapture and happiness born of seclusion, one enters and dwells in the second meditative absorption, the earth kasiṇa, at that time there is fourfold meditative absorption - sustained thought, joy, happiness, unified focus of mind. This is called "the second meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. one enters and dwells in the third meditative absorption, the earth kasiṇa, at that time there is threefold meditative absorption - joy, happiness, unified focus of mind. This is called "the third meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the fourth meditative absorption, the earth kasiṇa, at that time there is twofold meditative absorption - happiness, unified focus of mind. This is called "the fourth meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the abandoning of pleasure, etc. one enters and dwells in the fifth meditative absorption, the earth kasiṇa, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fifth meditative absorption". The remaining states are associated with jhāna.

A pentad.

2. Wholesome of the immaterial-sphere of existence

626. Here, at whatever time a monk develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fourth meditative absorption". The remaining states are associated with jhāna.

3. Supramundane wholesome

627. The four meditative absorptions - the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption.

628. Therein, what is the first meditative absorption? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Therein, what is the third meditative absorption? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, with the fading away of rapture, etc. enters and dwells in the third meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is twofold meditative absorption - happiness, unified focus of mind. This is called "the third meditative absorption". The remaining states are associated with jhāna.

Therein, what is the fourth meditative absorption? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, with the abandoning of pleasure, etc. enters and dwells in the fourth meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fourth meditative absorption". The remaining states are associated with jhāna.

A tetrad.

629. Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, secluded from unwholesome mental states, without applied thought but with sustained thought only, with rapture and happiness born of seclusion, enters and dwells in the second meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is fourfold meditative absorption - sustained thought, joy, happiness, unified focus of mind. This is called "the second meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, with the subsiding of applied and sustained thought, etc. enters and dwells in the third meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is threefold meditative absorption - joy, happiness, unified focus of mind. This is called "the third meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, with the fading away of rapture, etc. enters and dwells in the fourth meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is twofold meditative absorption - happiness, unified focus of mind. This is called "the fourth meditative absorption". The remaining states are associated with jhāna.

Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, with the abandoning of pleasure, etc. enters and dwells in the fifth meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fifth meditative absorption". The remaining states are associated with jhāna.

A pentad.

4. Fine-material-sphere resultants

630. The four meditative absorptions - the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption.

631. Therein, what is the first meditative absorption? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Therein, what is the second meditative absorption? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. one enters and dwells in the second meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. the fourth meditative absorption... etc. the first meditative absorption, etc. one enters and dwells in the fifth meditative absorption, the earth kasiṇa, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fifth meditative absorption". The remaining states are associated with jhāna, etc.

5. Immaterial-sphere resultants

632. Here, at whatever time a monk develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the immaterial-sphere of existence having been done and accumulated, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fourth meditative absorption". The remaining states are associated with jhāna.

6. Supramundane Resultants

633. The four meditative absorptions - the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption.

634. Therein, what is the first meditative absorption? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Therein, what is the second meditative absorption? Here a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, with the subsiding of applied and sustained thought, etc. enters and dwells in the second meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome meditative absorption having been done and developed, with the subsiding of applied and sustained thought, etc. the second meditative absorption, etc. the third meditative absorption... etc. the fourth meditative absorption... etc. the first meditative absorption, etc. one enters and dwells in the fifth meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fifth meditative absorption". The remaining states are associated with jhāna.

7. Fine-Material and Immaterial-Sphere Functionals

635. The four meditative absorptions - the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption.

636. Therein, what is the first meditative absorption? Here a monk, at whatever time one develops fine-material-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is fivefold meditative absorption - applied thought, sustained thought, joy, happiness, unified focus of mind. This is called "the first meditative absorption". The remaining states are associated with jhāna.

Therein, what is the second meditative absorption? Here a monk, at whatever time one develops fine-material-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. the fourth meditative absorption... etc. the first meditative absorption, etc. one enters and dwells in the fifth meditative absorption, the earth kasiṇa, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fifth meditative absorption". The remaining states are associated with jhāna.

637. Here, at whatever time a monk develops immaterial-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is twofold meditative absorption - equanimity, unified focus of mind. This is called "the fourth meditative absorption". The remaining mental states are associated with meditative absorption.

The Higher Teaching Analysis.

3. The Question Section

638. The four meditative absorptions - 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. Etc. With the subsiding of applied and sustained thought, with internal confidence and unification of mind, he enters and dwells in the second meditative absorption, which is without applied thought and without sustained thought, with rapture and happiness born of concentration. Etc. with the fading away of rapture, he dwells in equanimity, 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. Etc. 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.

639. Of the four meditative absorptions, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

640. May be wholesome, may be indeterminate. Three meditative absorptions – setting aside the pleasant feeling arisen therein, are associated with pleasant feeling; the fourth meditative absorption – setting aside the neither-unpleasant-nor-pleasant feeling arisen therein, is associated with neither-unpleasant-nor-pleasant feeling. May be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality. May be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging. May be undefiled but subject to defilement, may be undefiled and not subject to defilement. The first meditative absorption – setting aside the applied and sustained thought arisen therein, is with applied thought and with sustained thought; three meditative absorptions are without applied and sustained thought. Two meditative absorptions – setting aside the rapture arisen therein, are accompanied by rapture; three meditative absorptions – setting aside the pleasure arisen therein, are accompanied by pleasure; the fourth meditative absorption – setting aside the equanimity arisen therein, is accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. May be leading to accumulation, may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation. May be trainee, may be one beyond training, may be neither trainee nor one beyond training. May be exalted, may be immeasurable. Three meditative absorptions are not to be said to have a limited object, nor an exalted object; may have a limitless object, may not be said to have a limitless object; the fourth meditative absorption may have a limited object, may have an exalted object, may have a limitless object; may not be said to have a limited object, nor an exalted object, nor a limitless object. May be middling, may be superior. May be with fixed course of the right path, may be undetermined. Three meditative absorptions do not have the path as object, may be connected with the path as root, may have path predominance, may not be said to be connected with the path as root, nor to have path predominance; the fourth meditative absorption may have the path as object, may be connected with the path as root, may have path predominance, may not be said to have the path as object, nor to be connected with the path as root, nor to have path predominance. May be arisen, may be unarisen, may be subject to arise. May be past, may be future, may be present. Three meditative absorptions are not to be said to have a past object, nor a future object, nor a present object; the fourth meditative absorption may have a past object, may have a future object, may have a present object, may not be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. Three meditative absorptions have an external object; the fourth meditative absorption may have an internal object, may have an external object, may have an internal-external object, may not be said to have an internal object, nor an external object, nor an internal-external object. Non-manifest and non-impinging.

2. The twos

641. Non-roots, with root, associated with root, not to be said to be "both roots and with root", with root and not roots, not to be said to be "both roots and associated with root", associated with root and not roots, non-roots with root.

With condition, conditioned, non-manifest, non-impinging, immaterial, may be mundane, may be supramundane, cognizable in some way, not cognizable in some way.

Non-mental corruptions, may be with mental corruptions, may be without mental corruptions, dissociated from mental corruptions, not to be said to be "both mental corruptions and with mental corruptions", may be with mental corruptions and not mental corruptions, may not be said to be "with mental corruptions and not mental corruptions". Not to be said to be "both mental corruptions and associated with mental corruptions", nor to be "associated with mental corruptions and not mental corruptions". May be dissociated from mental corruptions yet with mental corruptions, may be dissociated from mental corruptions and without mental corruptions.

Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object, not consciousness, mental factors, associated with consciousness, conjoined with consciousness, consciousness-originated, concomitant with consciousness, consecutive to consciousness, originate conjoined with consciousness, originate conjoined with consciousness and arise together with it, originate conjoined with consciousness and follow it, external, non-derived, may be clung-to, may be not clung-to.

Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision, not to be abandoned by meditative development, not connected with a root to be abandoned through vision, not connected with a root to be abandoned by meditative development. The first meditative absorption – setting aside the applied thought arisen therein, is with applied thought; three meditative absorptions are without applied thought. The first meditative absorption – setting aside the sustained thought arisen therein, is with sustained thought; three meditative absorptions are without sustained thought. Two meditative absorptions – setting aside the rapture arisen therein, are with rapture; two meditative absorptions are without rapture. Two meditative absorptions – setting aside the rapture arisen therein, are accompanied by rapture; two meditative absorptions are not accompanied by rapture. Three meditative absorptions – setting aside the pleasure arisen therein, are accompanied by pleasure; the fourth meditative absorption is not accompanied by pleasure. The fourth meditative absorption – setting aside the equanimity arisen therein, is accompanied by equanimity; three meditative absorptions are accompanied by equanimity, non-sensual-sphere, may be fine-material-sphere, may be non-fine-material-sphere, three meditative absorptions are not immaterial-sphere, the fourth meditative absorption may be immaterial-sphere, may be not immaterial-sphere, may be included, may be not included, may be leading to liberation, may be not leading to liberation, may be fixed in destination, may be undetermined, may be surpassed, may be unsurpassed, without conflict.

The question section.

The analysis of meditative absorption is concluded.

13. Analysis of Boundless States

1. The Suttanta Classification

642. Four boundless states - Here a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He dwells having pervaded one direction with a mind accompanied by compassion, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by compassion, extensive, exalted, limitless, without enmity, without ill-will. He dwells having pervaded one direction with a mind accompanied by altruistic joy, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by altruistic joy, extensive, exalted, limitless, without enmity, without ill-will. He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

1. Friendliness

643. And how does a monk dwell having pervaded one direction with a mind accompanied by friendliness? Just as one might feel friendliness having seen one person dear and agreeable, just so one pervades all beings with friendliness.

Therein, what is friendliness? Whatever friendliness towards beings, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness".

Therein, what is mind? Whatever consciousness, mind, mental state, heart, the pure, mind, mind sense base, mind faculty, consciousness, aggregate of consciousness, corresponding mind-consciousness element - this is called "mind". This mind is accompanied by this friendliness, co-arisen, conjoined, associated. Therefore it is said "with a mind accompanied by friendliness".

644. "One direction" means the eastern direction or the western direction or the northern direction or the southern direction or above or below or across or an intermediate direction.

645. "Having pervaded" means having pervaded, having resolved upon.

646. "Dwells" means he moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

647. "Likewise the second" means just as one direction, so the second direction, so the third direction, so the fourth direction, so above, so below, so across, so the intermediate direction.

648. "Everywhere, and in every respect, the entire world": entirely in every way, in every manner, without remainder, without exception. This is an expression of totality – "everywhere, and in every respect, the entire world".

649. "With a mind accompanied by friendliness": therein, what is friendliness? Whatever friendliness towards beings, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness".

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is accompanied by this friendliness, co-arisen, conjoined, associated. Therefore it is said "with a mind accompanied by friendliness".

650. "Extensive" means that which is extensive is exalted, that which is exalted is limitless, that which is limitless is without enmity, that which is without enmity is without affliction.

651. "Having pervaded" means having pervaded, having resolved upon.

652. "Dwells"... etc. Therefore it is said "dwells".

2. Compassion

653. And how does a monk dwell having pervaded one direction with a mind accompanied by compassion? Just as one might feel compassion having seen one person poor and deformed, just so one pervades all beings with compassion.

Therein, what is compassion? Whatever compassion towards beings, compassionate feeling, the state of being compassionate, liberation of mind through compassion - this is called "compassion".

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is accompanied by this compassion, co-arisen, conjoined, associated. Therefore it is said "with a mind accompanied by compassion".

654. "One direction" means the eastern direction or the western direction or the northern direction or the southern direction or above or below or across or an intermediate direction.

655. "Having pervaded" means having pervaded, having resolved upon.

656. "Dwells" means he moves, conducts himself, maintains himself, sustains himself, supports himself, walks, dwells. Therefore it is said "dwells".

657. "Likewise the second" means just as one direction, so the second direction, so the third direction, so the fourth direction, so above, so below, so across, so the intermediate direction.

658. "Everywhere, and in every respect, the entire world": entirely in every way, in every manner, without remainder, without exception. This is an expression of totality – "everywhere, and in every respect, the entire world".

659. "With a mind accompanied by compassion": therein, what is compassion? Whatever compassion towards beings, compassionate feeling, the state of being compassionate, liberation of mind through compassion - this is called "compassion".

660. "Extensive" means that which is extensive is exalted, that which is exalted is limitless, that which is limitless is without enmity, that which is without enmity is without affliction.

661. "Having pervaded" means having pervaded, having resolved upon.

662. "Dwells"... etc. Therefore it is said "dwells".

3. Altruistic Joy

663. And how does a monk dwell having pervaded one direction with a mind accompanied by altruistic joy? Just as one might be joyful having seen one person dear and agreeable, just so one pervades all beings with altruistic joy.

Therein, what is altruistic joy? Whatever altruistic joy towards beings, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy".

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is accompanied by this altruistic joy, co-arisen, conjoined, associated. Therefore it is said "with a mind accompanied by altruistic joy".

664. "One direction" means the eastern direction or the western direction or the northern direction or the southern direction or above or below or across or an intermediate direction.

665. "Having pervaded" means having pervaded, having resolved upon.

666. "Dwells"... etc. Therefore it is said "dwells".

667. "Likewise the second" means just as one direction, so the second direction, so the third direction, so the fourth direction, so above, so below, so across, so the intermediate direction.

668. "Everywhere, and in every respect, the entire world": entirely in every way, in every manner, without remainder, without exception. This is an expression of totality – "everywhere, and in every respect, the entire world".

669. "With a mind accompanied by altruistic joy": therein, what is altruistic joy? Whatever altruistic joy towards beings, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy".

670. "Extensive" means that which is extensive is exalted, that which is exalted is limitless, that which is limitless is without enmity, that which is without enmity is without affliction.

671. "Having pervaded" means having pervaded, having resolved upon.

672. "Dwells"... etc. Therefore it is said "dwells".

4. Equanimity

673. And how does a monk dwell having pervaded one direction with a mind accompanied by equanimity? Just as one might be equanimous having seen one person neither agreeable nor disagreeable, just so one pervades all beings with equanimity.

Therein, what is equanimity? Whatever equanimity towards beings, equanimous feeling, the state of being equanimous, liberation of mind through equanimity - this is called "equanimity".

Therein, what is mind? Whatever consciousness, mind, mental state, etc. corresponding mind-consciousness element - this is called "mind". This mind is accompanied by this equanimity, co-arisen, conjoined, associated. Therefore it is said "with a mind accompanied by equanimity".

674. "One direction" means the eastern direction or the western direction or the northern direction or the southern direction or above or below or across or an intermediate direction.

675. "Having pervaded" means having pervaded, having resolved upon.

676. "Dwells"... etc. Therefore it is said "dwells".

677. "Likewise the second" means just as one direction, so the second direction, so the third direction, so the fourth direction, so above, so below, so across, so the intermediate direction.

678. "Everywhere, and in every respect, the entire world": entirely in every way, in every manner, without remainder, without exception. This is an expression of totality – "everywhere, and in every respect, the entire world".

679. "With a mind accompanied by equanimity": therein, what is equanimity? Whatever equanimity towards beings, equanimous feeling, the state of being equanimous, liberation of mind through equanimity - this is called "equanimity".

680. "Extensive" means that which is extensive is exalted, that which is exalted is limitless, that which is limitless is without enmity, that which is without enmity is without affliction.

681. "Having pervaded" means having pervaded, having resolved upon.

682. "Dwells"... etc. Therefore it is said "dwells".

The Discourse Analysis.

2. The Abhidhamma Classification

683. Four boundless states - friendliness, compassion, altruistic joy, equanimity.

684. Therein, what is friendliness? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

Therein, what is friendliness? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the third meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

685. Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, secluded from unwholesome mental states, without applied thought but with sustained thought only, with rapture and happiness born of seclusion, one enters and dwells in the second meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. one enters and dwells in the third meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the fourth meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

686. Therein, what is compassion? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

Therein, what is compassion? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the second meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

Therein, what is compassion? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the third meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

687. Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, secluded from unwholesome mental states, without applied thought but with sustained thought only, with rapture and happiness born of seclusion, one enters and dwells in the second meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. one enters and dwells in the third meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. one enters and dwells in the fourth meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

688. Therein, what is altruistic joy? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

Therein, what is altruistic joy? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. enters and dwells in the third meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

689. Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, secluded from unwholesome mental states, without applied thought but with sustained thought only, with rapture and happiness born of seclusion, enters and dwells in the second meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. enters and dwells in the third meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the fading away of rapture, etc. enters and dwells in the fourth meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

690. Therein, what is equanimity? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, which is accompanied by equanimity, whatever at that time is equanimity, equanimous feeling, the state of being equanimous, liberation of mind through equanimity – this is called "equanimity". The remaining states are associated with equanimity.

691. Four boundless states - friendliness, compassion, altruistic joy, equanimity.

692. Therein, what is friendliness? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption accompanied by friendliness, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

Therein, what is friendliness? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. one enters and dwells in the second meditative absorption accompanied by friendliness, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. the first meditative absorption, etc. the second meditative absorption... etc. the third meditative absorption... etc. one enters and dwells in the fourth meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

693. Therein, what is compassion? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, accompanied by compassion, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

Therein, what is compassion? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. one enters and dwells in the second meditative absorption, accompanied by compassion, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. the first meditative absorption, etc. the second meditative absorption... etc. the third meditative absorption... etc. one enters and dwells in the fourth meditative absorption, accompanied by compassion, whatever at that time is compassion, compassionate feeling, the state of being compassionate, liberation of mind through compassion – this is called "compassion". The remaining states are associated with compassion.

694. Therein, what is altruistic joy? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption accompanied by altruistic joy, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

Therein, what is altruistic joy? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the subsiding of applied and sustained thought, etc. enters and dwells in the second meditative absorption accompanied by altruistic joy, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. the first meditative absorption, etc. the second meditative absorption... etc. the third meditative absorption... etc. enters and dwells in the fourth meditative absorption accompanied by altruistic joy, whatever at that time is altruistic joy, joyful feeling, the state of being joyful, liberation of mind through altruistic joy - this is called "altruistic joy". The remaining states are associated with altruistic joy.

695. Therein, what is equanimity? Here a monk, at whatever time one develops the path for rebirth in the fine-material realm, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, which is accompanied by equanimity, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, with the abandoning of pleasure and with the abandoning of pain, etc. one enters and dwells in the fourth meditative absorption, which is accompanied by equanimity, whatever at that time is equanimity, equanimous feeling, the state of being equanimous, liberation of mind through equanimity – this is called "equanimity". The remaining states are associated with equanimity.

696. Four boundless states - friendliness, compassion, altruistic joy, equanimity.

697. Therein, what is friendliness? Here a monk, at whatever time one develops fine-material-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

Therein, what is friendliness? Here a monk, at whatever time one develops fine-material-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. the first meditative absorption, etc. the second meditative absorption... etc. the third meditative absorption... etc. one enters and dwells in the fourth meditative absorption accompanied by friendliness, whatever at that time is friendliness, friendly feeling, the state of being friendly, liberation of mind through friendliness - this is called "friendliness". The remaining states are associated with friendliness.

698. Therein, what is compassion? Etc. Therein, what is altruistic joy? Etc. Therein, what is equanimity? Here a monk, at whatever time one develops fine-material-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, with the abandoning of pleasure and with the abandoning of pain, etc. one enters and dwells in the fourth meditative absorption, which is accompanied by equanimity, whatever at that time is equanimity, equanimous feeling, the state of being equanimous, liberation of mind through equanimity – this is called "equanimity". The remaining states are associated with equanimity.

The Higher Teaching Analysis.

3. The Question Section

699. Four boundless states - Here a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will; He dwells having pervaded one direction with a mind accompanied by compassion, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by compassion, extensive, exalted, limitless, without enmity, without ill-will; He dwells having pervaded one direction with a mind accompanied by altruistic joy, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by altruistic joy, extensive, exalted, limitless, without enmity, without ill-will; He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

700. Of the four boundless states, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

701. May be wholesome, may be indeterminate. The three boundless states are associated with pleasant feeling, equanimity is associated with neither-unpleasant-nor-pleasant feeling. May be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality. May be clung-to and subject to clinging, may be not clung-to but subject to clinging. Undefiled but subject to defilement. The three boundless states may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought; equanimity is without applied and sustained thought. The three boundless states may be accompanied by rapture, may be accompanied by pleasure, are not accompanied by equanimity, may not be said to be accompanied by rapture; equanimity is accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development. May be leading to accumulation, may be leading to neither accumulation nor to non-accumulation, neither trainee nor one beyond training, exalted, not to be said to have a limited object, nor an exalted object, nor a limitless object. Middling, undetermined, not to be said to have the path as object, nor connected with the path as root, nor to have path predominance. May be arisen, may be unarisen, may be subject to arise. May be past, may be future, may be present. Not to be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external, have an external object, non-manifest and non-impinging.

2. The twos

702. Friendliness is a root, the three boundless states are non-roots, with root, associated with root. Friendliness is both a root and with root; the three boundless states are not to be said to be both roots and with root, with root and not roots. Friendliness is both a root and associated with root; the three boundless states are not to be said to be both roots and associated with root, associated with root and not roots. The three boundless states are non-roots with root; friendliness is not to be said to be non-root with root, nor non-root and rootless.

With condition, conditioned, non-manifest, non-impinging, immaterial, mundane, cognizable in some way, not cognizable in some way, non-mental corruptions, with mental corruptions, dissociated from mental corruptions, not to be said to be both mental corruptions and with mental corruptions, with mental corruptions and not mental corruptions, not to be said to be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Dissociated from mental corruptions yet with mental corruptions.

The question section.

The analysis of the boundless states is concluded.

14. Analysis of Training Rules

1. The Abhidhamma Classification

703. Five training rules - the training rule of abstention from killing living beings, the training rule of abstention from taking what is not given, the training rule of abstention from sexual misconduct, the training rule of abstention from lying, the training rule of abstention from spirits, liquor and intoxicants that cause negligence.

704. Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, of one abstaining from killing living beings, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from killing living beings – this is called "the training rule of abstention from killing living beings". The remaining states are associated with abstention.

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, of one abstaining from killing living beings, whatever at that time is volition, willing, the state of intending – this is called "the training rule of abstention from killing living beings". The remaining states are associated with volition.

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, of one abstaining from killing living beings, whatever at that time is contact, etc. exertion, non-distraction – this is called "the training rule of abstention from killing living beings".

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, of one abstaining from killing living beings, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from killing living beings – this is called "the training rule of abstention from killing living beings". The remaining states are associated with abstention.

705. Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity, dissociated from knowledge, with prompting, of one abstaining from killing living beings, whatever at that time is volition, willing, the state of intending – this is called "the training rule of abstention from killing living beings". The remaining states are associated with volition.

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity, dissociated from knowledge, with prompting, of one abstaining from killing living beings, contact, etc. exertion, non-distraction – this is called "the training rule of abstention from killing living beings".

706. Therein, what is the training rule of abstention from taking what is not given, etc. the training rule of abstention from sexual misconduct, etc. the training rule of abstention from lying, etc. the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from spirits, liquor and intoxicants that cause negligence – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence". The remaining states are associated with abstention.

Therein, what is the training rule of abstention from spirits, liquor and intoxicants that cause negligence, at whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is volition, willing, the state of intending – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence". The remaining states are associated with volition.

Therein, what is the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is contact, etc. exertion, non-distraction – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence".

Therein, what is the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from spirits, liquor and intoxicants that cause negligence – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence". The remaining states are associated with abstention.

707. Therein, what is the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity, dissociated from knowledge, with prompting, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is volition, willing, the state of intending – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence". The remaining states are associated with volition.

Therein, what is the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity, dissociated from knowledge, with prompting, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is contact, etc. exertion, non-distraction – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence".

708. Five training rules - the training rule of abstention from killing living beings, the training rule of abstention from taking what is not given, the training rule of abstention from sexual misconduct, the training rule of abstention from lying, the training rule of abstention from spirits, liquor and intoxicants that cause negligence.

709. Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, inferior, middling, superior, desire-predominant, energy-predominant, mind-predominant, investigation-predominant, desire-predominant, inferior, middling, superior, energy-predominant, inferior, middling, superior, mind-predominant, inferior, middling, superior, investigation-predominant, inferior, middling, superior, of one abstaining from killing living beings, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from killing living beings – this is called "the training rule of abstention from killing living beings". The remaining states are associated with abstention.

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, inferior, middling, superior, desire-predominant, energy-predominant, mind-predominant, investigation-predominant, desire-predominant, inferior, middling, superior, energy-predominant, inferior, middling, superior, mind-predominant, inferior, middling, superior, investigation-predominant, inferior, middling, superior, of one abstaining from killing living beings, whatever at that time is volition, willing, the state of intending – this is called "the training rule of abstention from killing living beings". The remaining states are associated with volition.

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, inferior, middling, superior, desire-predominant, energy-predominant, mind-predominant, investigation-predominant, desire-predominant, inferior, middling, superior, energy-predominant, inferior, middling, superior, mind-predominant, inferior, middling, superior, investigation-predominant, inferior, middling, superior, of one abstaining from killing living beings, whatever at that time is contact, etc. exertion, non-distraction – this is called "the training rule of abstention from killing living beings".

Therein, what is the training rule of abstention from killing living beings? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, inferior, middling, superior, desire-predominant, energy-predominant, mind-predominant, desire-predominant, inferior, middling, superior, energy-predominant, inferior, middling, superior, mind-predominant, inferior, middling, superior, of one abstaining from killing living beings, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from killing living beings – this is called "the training rule of abstention from killing living beings". The remaining states are associated with abstention, etc. the remaining states are associated with volition, etc. contact, etc. exertion, non-distraction – this is called "the training rule of abstention from killing living beings".

710. Therein, what is the training rule of abstention from taking what is not given, etc. the training rule of abstention from sexual misconduct, etc. the training rule of abstention from lying, etc. the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, inferior, middling, superior, desire-predominant, energy-predominant, mind-predominant, investigation-predominant, desire-predominant, inferior, middling, superior, energy-predominant, inferior, middling, superior, mind-predominant, inferior, middling, superior, investigation-predominant, inferior, middling, superior, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from spirits, liquor and intoxicants that cause negligence – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence". The remaining states are associated with abstention, etc. the remaining states are associated with volition, etc. contact, etc. exertion, non-distraction – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence".

711. Therein, what is the training rule of abstention from spirits, liquor and intoxicants that cause negligence? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, inferior, middling, superior, desire-predominant, energy-predominant, mind-predominant, desire-predominant, inferior, middling, superior, energy-predominant, inferior, middling, superior, mind-predominant, inferior, middling, superior, of one abstaining from spirits, liquor and intoxicants that cause negligence, whatever at that time is abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance, non-transgression, not exceeding the boundary, destruction of the bridge from spirits, liquor and intoxicants that cause negligence – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence". The remaining states are associated with abstention, etc. the remaining states are associated with volition, etc. contact, etc. exertion, non-distraction – this is called "the training rule of abstention from spirits, liquor and intoxicants that cause negligence".

712. What mental states are training? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction. These mental states are training.

What mental states are training? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction. These mental states are training.

713. What mental states are training? At whatever time one develops the path for rebirth in the fine-material realm, etc. one develops the path for rebirth in the immaterial world, etc. one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are training.

The Higher Teaching Analysis.

2. The Question Section

714. Five training rules - the training rule of abstention from killing living beings, the training rule of abstention from taking what is not given, the training rule of abstention from sexual misconduct, the training rule of abstention from lying, the training rule of abstention from spirits, liquor and intoxicants that cause negligence.

715. Of the five training rules, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

716. Wholesome only. May be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, states that have resultant quality, not clung-to but subject to clinging, undefiled but subject to defilement, with applied and sustained thought, may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity.

To be abandoned neither by seeing nor by meditative development, connected with a root to be abandoned neither by seeing nor by meditative development, leading to accumulation, neither trainee nor one beyond training, limited, have a limited object, middling, undetermined, not to be said to have the path as object, nor connected with the path as root, nor to have path predominance. May be arisen, may be unarisen, they are not to be said to be subject to arise, may be past, may be future, may be present, have a present object, may be internal, may be external, may be internal-external, have an external object, non-manifest and non-impinging.

2. The twos

717. Non-roots with root, associated with root. Not to be said to be "both roots and with root", with root and not roots, not to be said to be "both roots and associated with root", associated with root and not roots, non-roots with root, with condition, conditioned, non-manifest, non-impinging, immaterial, mundane, cognizable in some way, not cognizable in some way.

Non-mental corruptions, with mental corruptions, dissociated from mental corruptions, not to be said to be "both mental corruptions and with mental corruptions", with mental corruptions and not mental corruptions, not to be said to be "both mental corruptions and associated with mental corruptions", nor "associated with mental corruptions and not mental corruptions". Dissociated from mental corruptions yet with mental corruptions, non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object, not consciousness, mental factors, associated with consciousness, conjoined with consciousness, consciousness-originated, concomitant with consciousness, consecutive to consciousness, originate conjoined with consciousness, originate conjoined with consciousness and arise together with it, originate conjoined with consciousness and follow it, external, non-derived, not clung-to, non-clinging, etc. Non-mental defilements.

Not to be abandoned through vision, not to be abandoned by meditative development, not connected with a root to be abandoned through vision, not connected with a root to be abandoned by meditative development, with applied thought, with sustained thought, may be with rapture, may be without rapture, may be accompanied by rapture, may be not accompanied by rapture, may be accompanied by pleasure, may be not accompanied by pleasure, may be accompanied by equanimity, may be not accompanied by equanimity, sensual-sphere of existence, not fine-material-sphere, not immaterial-sphere of existence, included, not leading to liberation, undetermined, surpassed, without conflict.

The question section.

The analysis of the training rules is concluded.

15. Analysis of Analytical Knowledges

1. The Suttanta Classification

1. The Summary Section

718. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Knowledge regarding meaning is analytical knowledge of meaning, knowledge regarding phenomena is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment. This is the section on classification.

2. Section on Truths

719. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Knowledge of suffering is analytical knowledge of meaning, knowledge of the origin of suffering is analytical knowledge of phenomena, knowledge of the cessation of suffering is analytical knowledge of meaning, knowledge of the practice leading to the cessation of suffering is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment. This is the truth section.

3. The Section on Cause

720. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Knowledge regarding the cause is analytical knowledge of phenomena, knowledge regarding the fruit of the cause is analytical knowledge of meaning, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment. This is the cause section.

4. The Section on Phenomena

721. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Whatever phenomena are born, come to be, produced, generated, fully generated, become manifest, knowledge regarding these phenomena is analytical knowledge of meaning; from whatever phenomena those phenomena are born, come to be, produced, generated, fully generated, become manifest, knowledge regarding those phenomena is analytical knowledge of phenomena; knowledge regarding the expression of the language of those phenomena is analytical knowledge of language; knowledge regarding knowledges is analytical knowledge of discernment. This is the phenomena section.

5. The Section on Dependent Origination

722. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Knowledge of ageing and death is analytical knowledge of meaning, knowledge of the origin of ageing and death is analytical knowledge of phenomena, knowledge of the cessation of ageing and death is analytical knowledge of meaning, knowledge of the practice leading to the cessation of ageing and death is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment.

723. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Knowledge of birth, etc. knowledge of existence, etc. knowledge of clinging, etc. knowledge of craving, etc. knowledge of feeling, etc. knowledge of contact, etc. knowledge of the six sense bases, etc. knowledge of mentality-materiality, etc. knowledge of consciousness, etc. Knowledge of activities is analytical knowledge of meaning, knowledge of the origin of activities is analytical knowledge of phenomena, knowledge of the cessation of activities is analytical knowledge of meaning, knowledge of the practice leading to the cessation of activities is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment. This is the section on dependent origination.

6. The Section on Learning

724. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

Therein, what is analytical knowledge of phenomena? Here a monk knows the Teaching - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. This is called "analytical knowledge of phenomena". He knows the meaning of each and every statement - "This is the meaning of this statement, this is the meaning of this statement." This is called "analytical knowledge of meaning". Knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. Knowledge regarding knowledges is analytical knowledge of discernment. This is the section on learning.

The Discourse Analysis.

2. The Abhidhamma Classification

1. The Section on the Wholesome

725. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction, these mental states are wholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning, by whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

726. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are wholesome? At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

727. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are wholesome? At whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

728. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are wholesome? At whatever time one develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

729. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are wholesome? At whatever time one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

2. The Section on the Unwholesome

730. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by pleasure, associated with wrong view, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction. These mental states are unwholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

731. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

What mental states are unwholesome? At whatever time unwholesome consciousness has arisen, accompanied by pleasure, associated with wrong view, with prompting, etc. accompanied by pleasure, dissociated from wrong view, etc. accompanied by pleasure, dissociated from wrong view, with prompting, etc. accompanied by equanimity, associated with wrong view, etc. accompanied by equanimity, associated with wrong view, with prompting, etc. accompanied by equanimity, dissociated from wrong view, etc. accompanied by equanimity, dissociated from wrong view, with prompting, etc. accompanied by displeasure, associated with aversion, etc. accompanied by displeasure, associated with aversion, with prompting, etc. accompanied by equanimity, associated with sceptical doubt, etc. accompanied by equanimity, associated with restlessness, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction. These mental states are unwholesome. Knowledge regarding these mental states is analytical knowledge of phenomena. Knowledge regarding their result is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

3. The Section on Resultant

732. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant eye-consciousness has arisen, accompanied by equanimity, having a visual object, as a result of wholesome action of the sensual sphere having been done and accumulated, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is equanimity, there is unified focus of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

733. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant ear-consciousness has arisen, accompanied by equanimity, having a sound as object, as a result of wholesome action of the sensual sphere having been done and accumulated, etc. nose-consciousness has arisen, accompanied by equanimity, having an odour as object, etc. tongue-consciousness has arisen, accompanied by equanimity, having a flavour as object, etc. body-consciousness has arisen, accompanied by pleasure, having a tangible object as object, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is happiness, there is unified focus of mind, there is the mind faculty, there is the faculty of pleasantness, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

734. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment. What mental states are indeterminate? At whatever time resultant mind-element has arisen, accompanied by equanimity, having a visual object, or etc. having a tangible object as object, or referring to whatever else, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is applied thought, there is sustained thought, there is equanimity, there is unified focus of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

735. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, accompanied by pleasure, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is applied thought, there is sustained thought, there is joy, there is happiness, there is unified focus of mind, there is the mind faculty, there is the pleasure faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

736. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is applied thought, there is sustained thought, there is equanimity, there is unified focus of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

737. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant mind-consciousness element has arisen, as a result of wholesome action of the sensual sphere having been done and accumulated, accompanied by pleasure, associated with knowledge, etc. accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, etc. there is non-distraction. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

738. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time one develops the path for rebirth in the fine-material realm, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the fine-material-sphere having been done and accumulated, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, the earth kasiṇa, at that time there is contact, etc. there is non-distraction. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

739. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time one develops the path for rebirth in the immaterial world, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very wholesome action of the immaterial-sphere of existence having been done and accumulated, having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

740. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time one develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, at that time there is contact, etc. there is non-distraction. These mental states are wholesome. As a result of that very supramundane wholesome action having been done and developed, quite secluded from sensual pleasures, etc. one enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge, empty, at that time there is contact, etc. there is non-distraction. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

741. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant eye-consciousness has arisen, accompanied by equanimity, having a visual object, as a result of unwholesome action having been done and accumulated, etc. ear-consciousness has arisen, accompanied by equanimity, having a sound as object, etc. nose-consciousness has arisen, accompanied by equanimity, having an odour as object, etc. tongue-consciousness has arisen, accompanied by equanimity, having a flavour as object, etc. body-consciousness has arisen, accompanied by pain, having a tangible object as object, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is pain, there is unified focus of mind, there is the mind faculty, there is the faculty of pain, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

742. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time resultant mind-element has arisen, accompanied by equanimity, having a visual object, or etc. having a tangible object as object, or etc. mind-consciousness element has arisen, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is applied thought, there is sustained thought, there is equanimity, there is unified focus of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

4. The Section on Functional

743. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time mind-element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by equanimity, having a visual object, or etc. having a tangible object as object, or referring to whatever else, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is applied thought, there is sustained thought, there is equanimity, there is unified focus of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

744. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time mind-consciousness element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by pleasure, having a visual object, or etc. having a mental object as object, or etc. mind-consciousness element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by equanimity, having a visual object, or etc. having a mental object as object, or referring to whatever else, at that time there is contact, there is feeling, there is perception, there is volition, there is consciousness, there is applied thought, there is sustained thought, there is equanimity, there is unified focus of mind, there is the energy faculty, there is the concentration faculty, there is the mind faculty, there is the equanimity faculty, there is the life faculty, or whatever other dependently arisen immaterial mental states there are at that time. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

745. Three analytical knowledges – analytical knowledge of meaning, analytical knowledge of language, analytical knowledge of discernment.

What mental states are indeterminate? At whatever time mind-consciousness element has arisen, functional, neither wholesome nor unwholesome, and not a result of action, accompanied by pleasure, associated with knowledge, etc. accompanied by pleasure, associated with knowledge, with prompting, etc. accompanied by pleasure, dissociated from knowledge, etc. accompanied by pleasure, dissociated from knowledge, with prompting, etc. accompanied by equanimity, associated with knowledge, etc. accompanied by equanimity, associated with knowledge, with prompting, etc. accompanied by equanimity, dissociated from knowledge, etc. accompanied by equanimity, dissociated from knowledge, with prompting, etc. one develops fine-material-sphere meditative absorption, etc. one develops immaterial-sphere meditative absorption, functional, neither wholesome nor unwholesome, and not the result of action, for pleasant abiding in the present life, etc. having completely transcended the plane of nothingness, accompanied by perception of the plane of neither-perception-nor-non-perception, with the abandoning of pleasure, etc. one enters and dwells in the fourth meditative absorption, at that time there is contact, etc. there is non-distraction. These mental states are indeterminate. Knowledge regarding these mental states is analytical knowledge of meaning. By whatever language there is a description of those mental states, therein knowledge regarding the expression of the language of those phenomena is analytical knowledge of language. By whatever knowledge one knows those knowledges - "these knowledges illuminate this meaning", knowledge regarding knowledges is analytical knowledge of discernment.

746. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Three analytical knowledges arise from sensual-sphere wholesome in the four arisings of consciousness associated with knowledge, from functional in the four arisings of consciousness associated with knowledge. Analytical knowledge of meaning arises in these and also arises in the four paths and in the four fruitions.

The Higher Teaching Analysis.

3. The Question Section

747. Four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment.

748. Of the four analytical knowledges, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. How many are conflicting, how many are without conflict?

1. The threes

749. May be wholesome, may be indeterminate. May be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. Three analytical knowledges may be states that have resultant quality, may be states that are neither resultant nor have resultant quality; analytical knowledge of meaning may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality. Three analytical knowledges are not clung-to but subject to clinging; analytical knowledge of meaning may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging. Three analytical knowledges are undefiled and not subject to defilement; analytical knowledge of meaning may be undefiled but subject to defilement, may be undefiled and not subject to defilement.

Three analytical knowledges are with applied and sustained thought; analytical knowledge of meaning may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. May be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity. To be abandoned neither by seeing nor by meditative development. Connected with a root to be abandoned neither by seeing nor by meditative development.

Three analytical knowledges may be leading to accumulation, may be leading to neither accumulation nor to non-accumulation; analytical knowledge of meaning may be leading to accumulation, may be leading to non-accumulation, may be leading to neither accumulation nor to non-accumulation.

Three analytical knowledges are neither trainee nor one beyond training, analytical knowledge of meaning may be trainee, may be one beyond training, may be neither trainee nor one beyond training. Three analytical knowledges are limited; analytical knowledge of meaning may be limited, may be immeasurable. Analytical knowledge of language has a limited object; three analytical knowledges may have a limited object, may have an exalted object, may have a limitless object.

Three analytical knowledges are middling; analytical knowledge of meaning may be middling, may be superior. Three analytical knowledges are undetermined; analytical knowledge of meaning may be with fixed course of the right path, may be undetermined. Analytical knowledge of language is not to be said - to have the path as object, nor connected with the path as root, nor to have path predominance; analytical knowledge of meaning does not have the path as object, may be connected with the path as root, may have path predominance, may not be said to be connected with the path as root, nor to have path predominance; two analytical knowledges may have the path as object, are not connected with the path as root, may have path predominance, may not be said to have the path as object, nor to have path predominance.

Three analytical knowledges may be arisen, may be unarisen, they are not to be said to be subject to arise; analytical knowledge of meaning may be arisen, may be unarisen, may be subject to arise. May be past, may be future, may be present. Analytical knowledge of language has a present object; two analytical knowledges may have a past object, may have a future object, may have a present object; analytical knowledge of meaning may have a past object, may have a future object, may have a present object, may not be said to have a past object, nor a future object, nor a present object. May be internal, may be external, may be internal-external. Analytical knowledge of language has an external object; three analytical knowledges may have an internal object, may have an external object, may have an internal-external object. Non-manifest and non-impinging.

2. The twos

750. Roots, with root, associated with root, both roots and with root, both roots and associated with root, not to be said to be non-roots with root, nor non-roots and rootless.

With condition, conditioned, non-manifest, non-impinging, immaterial, three analytical knowledges are mundane, analytical knowledge of meaning may be mundane, may be supramundane, cognizable in some way, not cognizable in some way.

Non-mental corruptions. Three analytical knowledges are with mental corruptions; analytical knowledge of meaning may be with mental corruptions, may be without mental corruptions. Dissociated from mental corruptions. Three analytical knowledges are not to be said to be both mental corruptions and with mental corruptions, with mental corruptions and not mental corruptions; analytical knowledge of meaning is not to be said to be both a mental corruption and with mental corruptions, may be with mental corruptions and not a mental corruption, may not be said to be with mental corruptions and not a mental corruption. Not to be said to be both mental corruptions and associated with mental corruptions, nor to be associated with mental corruptions and not mental corruptions. Three analytical knowledges are dissociated from mental corruptions yet with mental corruptions; analytical knowledge of meaning may be dissociated from mental corruptions yet with mental corruptions, may be dissociated from mental corruptions and without mental corruptions.

Non-mental fetters, etc. Non-mental knots, etc. Non-mental floods, etc. non-mental bonds, etc. Non-mental hindrances, etc. Non-adherence, etc. With sense-object. Not consciousness, mental factors, associated with consciousness, conjoined with consciousness, consciousness-originated, concomitant with consciousness, consecutive to consciousness. Originate conjoined with consciousness, originate conjoined with consciousness and arise together with it, originate conjoined with consciousness and follow it, external, non-derived, not clung-to.

Not clinging, etc. Not mental defilements, etc. Not to be abandoned through vision. Not to be abandoned by meditative development. Not connected with a root to be abandoned through vision. Not connected with a root to be abandoned by meditative development. Three analytical knowledges are with applied thought; analytical knowledge of meaning may be with applied thought, may be without applied thought. Three analytical knowledges are with sustained thought; analytical knowledge of meaning may be with sustained thought, may be without sustained thought. May be with rapture, may be without rapture. May be accompanied by rapture, may be not accompanied by rapture. May be accompanied by pleasure, may be not accompanied by pleasure. May be accompanied by equanimity, may be not accompanied by equanimity. Three analytical knowledges are sensual-sphere; analytical knowledge of meaning may be sensual-sphere, may be non-sensual-sphere. Non-fine-material-sphere. Non-immaterial-sphere. Three analytical knowledges are included; analytical knowledge of meaning may be included, may be not included. Three analytical knowledges are not leading to liberation; analytical knowledge of meaning may be leading to liberation, may be not leading to liberation. Three analytical knowledges are undetermined; analytical knowledge of meaning may be fixed in destination, may be undetermined. Three analytical knowledges are surpassed; analytical knowledge of meaning may be surpassed, may be unsurpassed. Without conflict.

The question section.

The analysis of analytical knowledge is concluded.

16. Analysis of Knowledge

1. Monad Matrix

751. Case of knowledge in one way - The five sense consciousnesses are non-roots, rootless, dissociated from root, with condition, conditioned, immaterial, mundane, with mental corruptions, subject to mental fetters, subject to mental knots, subject to mental floods, subject to mental bonds, subject to mental hindrances, adhered to, subject to clinging, subject to defilement, indeterminate, with sense-object, not mental factors, resultant, clung-to and subject to clinging, undefiled but subject to defilement, not with applied and sustained thought, not without applied but sustained thought only, without applied and sustained thought, not accompanied by rapture, to be abandoned neither by seeing nor by meditative development, connected with a root to be abandoned neither by seeing nor by meditative development, leading to neither accumulation nor to non-accumulation, neither trainee nor one beyond training, limited, sensual-sphere of existence, not fine-material-sphere, not immaterial-sphere of existence, included, not not-included, undetermined, not leading to liberation,

With arisen sense-base, with arisen object,

(3) With prenascent sense-base, with prenascent object,

(4) With internal sense-base, with external object,

(5) With unbroken sense-base, with unbroken object,

(6) With different sense-bases, with different objects,

(7) They do not experience each other's range and domain,

(8) They do not arise without attentiveness,

(9) They do not arise without attention,

(10) They do not arise uninterruptedly,

(11) They do not arise simultaneously,

(12) They do not arise immediately after one another,

(13) The five sense consciousnesses are without reflective attention,

(14) By the five sense consciousnesses one does not recognize any phenomenon except for mere impingement,

(15) Even immediately after the five sense consciousnesses one does not recognize any phenomenon,

(16) By the five sense consciousnesses one does not arrange any posture,

(17) Even immediately after the five sense consciousnesses one does not arrange any posture,

(18) By the five sense consciousnesses one does not initiate bodily action nor verbal action,

(19) Even immediately after the five sense consciousnesses one does not initiate bodily action nor verbal action,

(20) By the five sense consciousnesses one does not take upon oneself wholesome-unwholesome phenomena,

(21) Even immediately after the five sense consciousnesses one does not take upon oneself wholesome-unwholesome phenomena,

(22) By the five sense consciousnesses one does not attain nor emerge,

(23) Even immediately after the five sense consciousnesses one does not attain nor emerge,

(24) By the five sense consciousnesses one does not pass away nor arise,

(25) Even immediately after the five sense consciousnesses one does not pass away nor arise,

(26) By the five sense consciousnesses one does not sleep nor wake up nor see a dream,

(27) Even immediately after the five sense consciousnesses one does not sleep nor wake up nor see a dream - wisdom that elucidates the exact cases.

Thus the case of knowledge in one way.

2. Dyad Matrix

752. Cases of knowledge in two ways -

(1) Mundane wisdom, supramundane wisdom

(2) Wisdom cognizable in some way, wisdom not cognizable in some way

(3) Wisdom with mental corruptions, wisdom without mental corruptions

(4) Wisdom dissociated from mental corruptions yet with mental corruptions, wisdom dissociated from mental corruptions and without mental corruptions

(5) Wisdom subject to mental fetters, wisdom not subject to mental fetters

(6) Wisdom dissociated from mental fetters yet subject to mental fetters, wisdom dissociated from mental fetters and not subject to mental fetters

(7) Wisdom subject to mental knots, wisdom not subject to mental knots

(8) Wisdom dissociated from mental knots yet subject to mental knots, wisdom dissociated from mental knots and not subject to mental knots

(9) Wisdom subject to mental floods, wisdom not subject to mental floods

(10) Wisdom dissociated from mental floods yet subject to mental floods, wisdom dissociated from mental floods and not subject to mental floods

(11) Wisdom subject to mental bonds, wisdom not subject to mental bonds

(12) Wisdom dissociated from mental bonds yet subject to mental bonds, wisdom dissociated from mental bonds and not subject to mental bonds

(13) Wisdom subject to mental hindrances, wisdom not subject to mental hindrances

(14) Wisdom dissociated from mental hindrances yet subject to mental hindrances, wisdom dissociated from mental hindrances and not subject to mental hindrances

(15) Wisdom adhered to, wisdom not adhered to

(16) Wisdom dissociated from adherence yet adhered to, wisdom dissociated from adherence and not adhered to

(17) Wisdom clung-to, wisdom not clung-to

(18) Wisdom subject to clinging, wisdom not subject to clinging

(19) Wisdom dissociated from clinging yet subject to clinging, wisdom dissociated from clinging and not subject to clinging

(20) Wisdom subject to defilement, wisdom not subject to defilement

(21) Wisdom dissociated from mental defilements yet subject to defilement, wisdom dissociated from mental defilements and not subject to defilement

(22) Wisdom with applied thought, wisdom without applied thought

(23) Wisdom with sustained thought, wisdom without sustained thought

(24) Wisdom with rapture, wisdom without rapture

(25) Wisdom accompanied by rapture, wisdom not accompanied by rapture

(26) Wisdom accompanied by pleasure, wisdom not accompanied by pleasure

(27) Wisdom accompanied by equanimity, wisdom not accompanied by equanimity

(28) Wisdom of the sensual-sphere, wisdom not of the sensual-sphere

(29) Fine-material-sphere wisdom, non-fine-material-sphere wisdom

(30) Immaterial-sphere wisdom, non-immaterial-sphere wisdom

(31) Included wisdom, not included wisdom

(32) Wisdom leading to liberation, wisdom not leading to liberation

(33) Fixed in destination wisdom, undetermined wisdom

(34) Surpassed wisdom, unsurpassed wisdom

(35) Wisdom that makes the meaning understood, wisdom with the meaning understood

Thus the case of knowledge in two ways.

3. Triad Matrix

753. Threefold case of knowledge -

(1) Wisdom gained through reflection, wisdom gained through learning, wisdom gained through meditative development

(2) Wisdom gained through giving, wisdom gained through morality, wisdom gained through meditative development

(3) Wisdom in higher morality, wisdom in higher consciousness, wisdom in higher wisdom

(4) Skilfulness in gain, skilfulness in loss, skilfulness in means

(5) Resultant wisdom, wisdom that has resultant quality, wisdom that is neither resultant nor has resultant quality

(6) Wisdom clung-to and subject to clinging, wisdom not clung-to but subject to clinging, wisdom neither clung-to nor subject to clinging

(7) Wisdom with applied and sustained thought, wisdom without applied but sustained thought only, wisdom without applied and sustained thought

(8) Wisdom accompanied by rapture, wisdom accompanied by pleasure, wisdom accompanied by equanimity

(9) Wisdom leading to accumulation, wisdom leading to non-accumulation, wisdom leading to neither accumulation nor to non-accumulation

(10) Wisdom of a trainee, wisdom of one beyond training, wisdom of one who is neither a trainee nor beyond training

(11) Limited wisdom, exalted wisdom, immeasurable wisdom

(12) Wisdom with a limited object, wisdom with an exalted object, wisdom with a limitless object

(13) Wisdom with the path as object, wisdom connected with the path as root, wisdom with path predominance

(14) Arisen wisdom, unarisen wisdom, wisdom subject to arise

(15) Past wisdom, future wisdom, present wisdom

(16) Wisdom with a past object, wisdom with a future object, wisdom with a present object

(17) Internal wisdom, external wisdom, internal-external wisdom

(18) Wisdom with an internal object, wisdom with an external object, wisdom with an internal-external object

(19) Wisdom with applied and sustained thought there is resultant, there is that has resultant quality, there is that is neither resultant nor has resultant quality

(20) There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging

(21) There is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity

(22) There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation

(23) There is trainee, there is one beyond training, there is neither trainee nor one beyond training

(24) There is limited, there is exalted, there is immeasurable

(25) There is with a limited object, there is with an exalted object, there is with a limitless object

(26) There is with the path as object, there is connected with the path as root, there is with path predominance

(27) There is arisen, there is unarisen, there is subject to arise

(28) There is past, there is future, there is present

(29) There is having a past object, there is having a future object, there is having a present object.

(30) There is internal, there is external, there is internal-external.

(31) There is having an internal object, there is having an external object, there is having an internal-external object.

(32) Wisdom without applied but sustained thought only there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality.

(33) There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging

(34) There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation

(35) There is trainee, there is one beyond training, there is neither trainee nor one beyond training

(36) There is arisen, there is unarisen, there is subject to arise

(37) There is past, there is future, there is present

(38) There is internal, there is external, there is internal-external.

(39) Wisdom without applied and sustained thought there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality.

(40) There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging.

(41) There is accompanied by rapture, there is accompanied by pleasure, there is accompanied by equanimity

(42) There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation

(43) There is trainee, there is one beyond training, there is neither trainee nor one beyond training

(44) There is with a limited object, there is with an exalted object, there is with a limitless object

(45) There is with the path as object, there is connected with the path as root, there is with path predominance

(46) There is arisen, there is unarisen, there is subject to arise

(47) There is past, there is future, there is present

(48) There is having a past object, there is having a future object, there is having a present object.

(49) There is internal, there is external, there is internal-external.

(50) There is having an internal object, there is having an external object, there is having an internal-external object.

(51) Wisdom accompanied by rapture, wisdom accompanied by pleasure, there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality.

(52) There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging

(53) There is with applied and sustained thought, there is without applied but sustained thought only, there is without applied and sustained thought.

(54) There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation

(55) There is trainee, there is one beyond training, there is neither trainee nor one beyond training

(56) There is limited, there is exalted, there is immeasurable

(57) There is with a limited object, there is with an exalted object, there is with a limitless object

(58) There is with the path as object, there is connected with the path as root, there is with path predominance

(59) There is arisen, there is unarisen, there is subject to arise

(60) There is past, there is future, there is present

(61) There is having a past object, there is having a future object, there is having a present object.

(62) There is internal, there is external, there is internal-external.

(63) There is having an internal object, there is having an external object, there is having an internal-external object.

(64) Wisdom accompanied by equanimity: there is resultant, there is state that has resultant quality, there is state that is neither resultant nor has resultant quality.

(65) There is clung-to and subject to clinging, there is not clung-to but subject to clinging, there is neither clung-to nor subject to clinging

(66) There is leading to accumulation, there is leading to non-accumulation, there is leading to neither accumulation nor to non-accumulation

(67) There is trainee, there is one beyond training, there is neither trainee nor one beyond training

(68) There is limited, there is exalted, there is immeasurable

(69) There is with a limited object, there is with an exalted object, there is with a limitless object

(70) There is with the path as object, there is connected with the path as root, there is with path predominance

(71) There is arisen, there is unarisen, there is subject to arise

(72) There is past, there is future, there is present

(73) There is having a past object, there is having a future object, there is having a present object.

(74) There is internal, there is external, there is internal-external.

(75) There is having an internal object, there is having an external object, there is having an internal-external object.

Thus the case of knowledge in three ways.

4. Tetrad Matrix

754. The case of knowledge in four ways -

(1) Knowledge of the ownership of actions, knowledge conforming to truth, knowledge of one possessing the path, knowledge of one possessing fruition.

(2) 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.

(3) Sensual-sphere wisdom, fine-material-sphere wisdom, immaterial-sphere wisdom, not-included wisdom.

(4) Knowledge of phenomena, inferential knowledge, knowledge of others' minds, conventional knowledge.

(5) There is wisdom for accumulation not for diminution, there is wisdom for diminution not for accumulation, there is wisdom for both accumulation and diminution, there is wisdom for neither accumulation nor diminution.

(6) There is wisdom for disenchantment not for penetration, there is wisdom for penetration not for disenchantment, there is wisdom for both disenchantment and penetration, there is wisdom for neither disenchantment nor penetration.

(7) Wisdom conducive to deterioration, wisdom conducive to stabilization, wisdom conducive to distinction, wisdom conducive to penetration.

(8) Four analytical knowledges.

(9) Four practices.

(10) Four objects.

(11) Knowledge of ageing and death, knowledge of the origin of ageing and death, knowledge of the cessation of ageing and death, knowledge of the practice leading to the cessation of ageing and death.

(12-21) Knowledge of birth, etc. knowledge of existence, etc. knowledge of clinging, etc. knowledge of craving, etc. knowledge of feeling, etc. knowledge of contact, etc. knowledge of the six sense bases, etc. knowledge of mentality-materiality, etc. knowledge of consciousness, etc. knowledge of activities, knowledge of the origin of activities, knowledge of the cessation of activities, knowledge of the practice leading to the cessation of activities. Thus the case of knowledge in four ways.

5. Pentad Matrix

755. The case of knowledge in five ways –

(1) Fivefold right concentration (2) right concentration with fivefold knowledge

Thus the case of knowledge in five ways.

6. Hexad Matrix

756. The case of knowledge in six ways –

(1) Wisdom in the six direct knowledges.

Thus the case of knowledge in six ways.

7. Heptad Matrix

757. The case of knowledge in seven ways –

(1) Seventy-seven cases of knowledge

Thus the case of knowledge in seven ways.

8. Octad Matrix

758. The case of knowledge in eight ways –

(1) Wisdom in the four paths, in the four fruitions.

Thus the case of knowledge in eight ways.

9. Nonad Matrix

759. The case of knowledge in nine ways –

(1) Wisdom in the nine progressive abiding attainments.

Thus the case of knowledge in nine ways.

10. Decad Matrix

760. The case of knowledge in ten ways - ten powers of the Tathāgata for the Tathāgata, endowed with which powers the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the ten?

(1) Here the Tathāgata understands as it really is the possible as possible and the impossible as impossible. That the Tathāgata understands as it really is the possible as possible and the impossible as impossible - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(2) Furthermore, the Tathāgata understands as it really is the result of undertakings of action past, future, and present, with reason and cause. That the Tathāgata understands as it really is the result of undertakings of action past, future, and present, with reason and cause - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(3) Furthermore, the Tathāgata understands as it really is the practice leading to all destinations. That the Tathāgata understands as it really is the practice leading to all destinations - this too is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(4) Furthermore, the Tathāgata understands as it really is the world with its many elements and various elements. That the Tathāgata understands as it really is the world with its many elements and various elements - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(5) Furthermore, the Tathāgata understands as it really is the various dispositions of beings. That the Tathāgata understands as it really is the various dispositions of beings - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(6) Furthermore, the Tathāgata understands as it really is the superiority and inferiority of the faculties of other beings, of other persons. That the Tathāgata understands as it really is the superiority and inferiority of the faculties of other beings, of other persons - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(7) Furthermore, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments. That the Tathāgata understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(8) Furthermore, the Tathāgata understands as it really is the recollection of past lives. That the Tathāgata understands as it really is the recollection of past lives - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(9) Furthermore, the Tathāgata understands as it really is the death and rebirth of beings. That the Tathāgata understands as it really is the death and rebirth of beings - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

(10) Furthermore, the Tathāgata understands as it really is the elimination of mental corruptions. That the Tathāgata understands as it really is the elimination of mental corruptions - this too is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. These are the ten powers of the Tathāgata for the Tathāgata, endowed with which powers the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

Thus the case of knowledge in ten ways.

The Matrix

1. The Exposition of Ones

761. The five sense consciousnesses are only non-root, only rootless, only dissociated from root, only with condition, only conditioned, only immaterial, only mundane, only with mental corruptions, only subject to mental fetters, only subject to mental knots, only subject to mental floods, only subject to mental bonds, only subject to mental hindrances, only adhered to, only subject to clinging, only subject to defilement, only indeterminate, only with sense-object, only not mental factor, only resultant, only clung-to and subject to clinging, only undefiled but subject to defilement, only not with applied and sustained thought, only not without applied but sustained thought only, only without applied and sustained thought, only not accompanied by rapture, only to be abandoned neither by seeing nor by meditative development, only connected with a root to be abandoned neither by seeing nor by meditative development, only leading to neither accumulation nor to non-accumulation, only neither trainee nor one beyond training, only limited, only sensual-sphere of existence, only not fine-material-sphere, only not immaterial-sphere of existence, only included, only not not-included, only undetermined, only not leading to liberation, arisen only cognizable by mind-consciousness, only impermanent, only overcome by ageing.

762. The five sense consciousnesses have arisen sense-bases and arisen objects - they arise in an arisen sense-base with an arisen object.

They have prenascent sense-bases and prenascent objects - they arise in a prenascent sense-base with a prenascent object.

They have internal sense-bases and external objects - the sense-base of the five sense consciousnesses is internal, the objects are external.

They have unbroken sense-bases and unbroken objects - they arise in an unbroken sense-base with an unbroken object.

They have different sense-bases and different objects - the sense-base and object of eye-consciousness is different, the sense-base and object of ear-consciousness is different, the sense-base and object of nose-consciousness is different, the sense-base and object of tongue-consciousness is different, the sense-base and object of body-consciousness is different.

763. They do not experience each other's range and domain - ear-consciousness does not experience the range and domain of eye-consciousness, and eye-consciousness does not experience the range and domain of ear-consciousness. Nose-consciousness does not experience the range and domain of eye-consciousness, and eye-consciousness does not experience the range and domain of nose-consciousness. Tongue-consciousness does not experience the range and domain of eye-consciousness, and eye-consciousness does not experience the range and domain of tongue-consciousness. Body-consciousness does not experience the range and domain of eye-consciousness, and eye-consciousness does not experience the range and domain of body-consciousness. Of ear-consciousness, etc. of nose-consciousness, etc. of tongue-consciousness, etc. Eye-consciousness does not experience the range and domain of body-consciousness, and body-consciousness does not experience the range and domain of eye-consciousness. Ear-consciousness does not experience the range and domain of body-consciousness, and body-consciousness does not experience the range and domain of ear-consciousness. Nose-consciousness does not experience the range and domain of body-consciousness, and body-consciousness does not experience the range and domain of nose-consciousness. Tongue-consciousness does not experience the range and domain of body-consciousness, and body-consciousness does not experience the range and domain of tongue-consciousness.

764. "They do not arise without attentiveness" means they arise for one who is attentive.

"They do not arise without attention" means they arise for one who is attending.

"They do not arise uninterruptedly" means they do not arise in succession.

"They do not arise simultaneously" means they do not arise at one moment.

765. They do not arise immediately after one another - ear-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after ear-consciousness has arisen. Nose-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after nose-consciousness has arisen. Tongue-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after tongue-consciousness has arisen. Body-consciousness does not arise immediately after eye-consciousness has arisen, and eye-consciousness does not arise immediately after body-consciousness has arisen. Of ear-consciousness, etc. of nose-consciousness, etc. of tongue-consciousness, etc. Eye-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after eye-consciousness has arisen. Ear-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after ear-consciousness has arisen. Nose-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after nose-consciousness has arisen. Tongue-consciousness does not arise immediately after body-consciousness has arisen, and body-consciousness does not arise immediately after tongue-consciousness has arisen.

766. "The five sense consciousnesses are without reflective attention" means for the five sense consciousnesses there is no adverting or reflective attention or attentiveness or attention.

"By the five sense consciousnesses one does not recognize any phenomenon" means by the five sense consciousnesses one does not recognize any phenomenon.

"Except for mere impingement" means except for mere coming into range.

"Even immediately after the five sense consciousnesses one does not recognize any phenomenon" means even immediately after the five sense consciousnesses, by the mind-element too, one does not recognize any phenomenon.

"By the five sense consciousnesses one does not arrange any posture" means by the five sense consciousnesses one does not arrange any posture - walking or standing or sitting or lying down.

"Even immediately after the five sense consciousnesses one does not arrange any posture" means even immediately after the five sense consciousnesses, by the mind-element too, one does not arrange any posture - walking or standing or sitting or lying down.

"By the five sense consciousnesses one does not initiate bodily action nor verbal action" means by the five sense consciousnesses one does not initiate bodily action nor verbal action.

"Even immediately after the five sense consciousnesses one does not initiate bodily action nor verbal action" means even immediately after the five sense consciousnesses, by the mind-element too, one does not initiate bodily action nor verbal action.

"By the five sense consciousnesses one does not take upon oneself wholesome-unwholesome phenomena" means by the five sense consciousnesses one does not take upon oneself wholesome-unwholesome phenomena.

"Even immediately after the five sense consciousnesses one does not take upon oneself wholesome-unwholesome phenomena" means even immediately after the five sense consciousnesses, by the mind-element too, one does not take upon oneself wholesome-unwholesome phenomena.

"By the five sense consciousnesses one does not attain nor emerge" means by the five sense consciousnesses one does not attain nor emerge.

"Even immediately after the five sense consciousnesses one does not attain nor emerge" means even immediately after the five sense consciousnesses, by the mind-element too, one does not attain nor emerge.

"By the five sense consciousnesses one does not pass away nor arise" means by the five sense consciousnesses one does not pass away nor arise.

"Even immediately after the five sense consciousnesses one does not pass away nor arise" means even immediately after the five sense consciousnesses, by the mind-element too, one does not pass away nor arise.

"By the five sense consciousnesses one does not sleep nor wake up nor see a dream" means by the five sense consciousnesses one does not sleep nor wake up nor see a dream.

"Even immediately after the five sense consciousnesses one does not sleep nor wake up nor see a dream" means even immediately after the five sense consciousnesses, by the mind-element too, one does not sleep nor wake up nor see a dream. Thus wisdom that elucidates the exact cases.

Thus the case of knowledge in one way.

A unit.

2. The Exposition of Twos

767. (1) Wisdom that is wholesome and indeterminate in the three planes is mundane wisdom; wisdom in the four paths and four fruitions is supramundane wisdom.

(2) All wisdom is cognizable in some way, not cognizable in some way.

(3) Wisdom that is wholesome and indeterminate in the three planes is wisdom with mental corruptions; wisdom in the four paths and four fruitions is wisdom without mental corruptions.

(4) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental corruptions yet with mental corruptions; wisdom in the four paths and four fruitions is wisdom dissociated from mental corruptions and without mental corruptions.

(5) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to mental fetters; wisdom in the four paths and four fruitions is wisdom not subject to mental fetters.

(6) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental fetters yet subject to mental fetters; wisdom in the four paths and four fruitions is wisdom dissociated from mental fetters and not subject to mental fetters.

(7) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to mental knots; wisdom in the four paths and four fruitions is wisdom not subject to mental knots.

(8) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental knots yet subject to mental knots; wisdom in the four paths and four fruitions is wisdom dissociated from mental knots and not subject to mental knots.

(9) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to mental floods; wisdom in the four paths and four fruitions is wisdom not subject to mental floods.

(10) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental floods yet subject to mental floods; wisdom in the four paths and four fruitions is wisdom dissociated from mental floods and not subject to mental floods.

(11) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to mental bonds; wisdom in the four paths and four fruitions is wisdom not subject to mental bonds.

(12) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental bonds yet subject to mental bonds; wisdom in the four paths and four fruitions is wisdom dissociated from mental bonds and not subject to mental bonds.

(13) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to mental hindrances; wisdom in the four paths and four fruitions is wisdom not subject to mental hindrances.

(14) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental hindrances yet subject to mental hindrances; wisdom in the four paths and four fruitions is wisdom dissociated from mental hindrances and not subject to mental hindrances.

(15) Wisdom that is wholesome and indeterminate in the three planes is wisdom adhered to; wisdom in the four paths and four fruitions is wisdom not adhered to.

(16) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from adherence yet adhered to; wisdom in the four paths and four fruitions is wisdom dissociated from adherence and not adhered to.

(17) Wisdom that is resultant in the three planes is wisdom clung-to; wisdom that is wholesome in the three planes, functional-indeterminate in the three planes, in the four paths and four fruitions is wisdom not clung-to.

(18) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to clinging; wisdom in the four paths and four fruitions is wisdom not subject to clinging.

(19) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from clinging yet subject to clinging; wisdom in the four paths and four fruitions is wisdom dissociated from clinging and not subject to clinging.

(20) Wisdom that is wholesome and indeterminate in the three planes is wisdom subject to defilement; wisdom in the four paths and four fruitions is wisdom not subject to defilement.

(21) Wisdom that is wholesome and indeterminate in the three planes is wisdom dissociated from mental defilements yet subject to defilement; wisdom in the four paths and four fruitions is wisdom dissociated from mental defilements and not subject to defilement.

(22) Wisdom associated with applied thought is wisdom with applied thought; wisdom dissociated from applied thought is wisdom without applied thought.

(23) Wisdom associated with sustained thought is wisdom with sustained thought; wisdom dissociated from sustained thought is wisdom without sustained thought.

(24) Wisdom associated with rapture is wisdom with rapture; wisdom dissociated from rapture is wisdom without rapture.

(25) Wisdom associated with rapture is wisdom accompanied by rapture; wisdom dissociated from rapture is wisdom not accompanied by rapture.

(26) Wisdom associated with pleasure is wisdom accompanied by pleasure; wisdom dissociated from pleasure is wisdom not accompanied by pleasure.

(27) Wisdom associated with equanimity is wisdom accompanied by equanimity; wisdom dissociated from equanimity is wisdom not accompanied by equanimity.

(28) Wisdom that is wholesome and indeterminate of the sensual-sphere is sensual-sphere wisdom; fine-material-sphere wisdom, immaterial-sphere wisdom, not-included wisdom is non-sensual-sphere wisdom.

(29) Wisdom that is wholesome and indeterminate of the fine-material-sphere is fine-material-sphere wisdom; sensual-sphere wisdom, immaterial-sphere wisdom, not-included wisdom is non-fine-material-sphere wisdom.

(30) Wisdom in immaterial-sphere wholesome and indeterminate is immaterial-sphere wisdom; sensual-sphere wisdom, fine-material-sphere wisdom, not-included wisdom is non-immaterial-sphere wisdom.

(31) Wisdom in wholesome and indeterminate in the three planes is included wisdom; wisdom in the four paths and in the four fruitions is not-included wisdom.

(32) Wisdom in the four paths is wisdom leading to liberation; wisdom in wholesome in the three planes, in resultant in the four planes, in functional-indeterminate in the three planes is wisdom not leading to liberation.

(33) Wisdom in the four paths is fixed in destination wisdom; wisdom in wholesome in the three planes, in resultant in the four planes, in functional-indeterminate in the three planes is undetermined wisdom.

(34) Wisdom in wholesome and indeterminate in the three planes is surpassed wisdom; wisdom in the four paths and in the four fruitions is unsurpassed wisdom.

(35) Therein, what is wisdom that makes the meaning understood?

Wisdom in wholesome in the four planes, in functional-indeterminate for an Arahant producing direct knowledge, producing attainment, is wisdom that makes the meaning understood; wisdom in resultant in the four planes, in functional-indeterminate for an Arahant with arisen direct knowledge, with arisen attainment, is wisdom with the meaning understood.

Thus the case of knowledge in two ways.

A dyad.

3. The Exposition of Threes

768. (1) Therein, what is wisdom gained through reflection?

In spheres of work arranged by exertion, or in spheres of craft arranged by exertion, or in subjects of study arranged by exertion, knowledge of the ownership of actions, or knowledge conforming to truth, or that matter is impermanent, or feeling... etc. perception... activities... or that consciousness is impermanent, whatever such acceptance in conformity, view, personal preference, approval, observation, acquiescence in pondering phenomena one obtains without having heard from another - this is called "wisdom gained through reflection".

Therein, what is wisdom gained through learning? In spheres of work arranged by exertion, or in spheres of craft arranged by exertion, or in subjects of study arranged by exertion, knowledge of the ownership of actions, or knowledge conforming to truth, or that matter is impermanent, or feeling... etc. perception... activities... or that consciousness is impermanent, whatever such acceptance in conformity, view, personal preference, approval, observation, acquiescence in pondering phenomena one obtains having heard from another - this is called "wisdom gained through learning".

All wisdom of one who has attained is wisdom gained through meditative development.

769. (2) Therein, what is wisdom gained through giving? Whatever wisdom, understanding, etc. that arises referring to giving, for one attaining giving, non-delusion, investigation of phenomena, right view - this is called "wisdom gained through giving".

Therein, what is wisdom gained through morality? Whatever wisdom, understanding, etc. that arises referring to morality, for one attaining morality, non-delusion, investigation of phenomena, right view - this is called "wisdom gained through morality".

All wisdom of one who has attained is wisdom gained through meditative development.

770. (3) Therein, what is wisdom in higher morality? Whatever wisdom, understanding, etc. that arises for one exercising restraint in the restraint of the principal monastic code, non-delusion, investigation of phenomena, right view - this is called "wisdom in higher morality".

Therein, what is wisdom in higher consciousness? Whatever wisdom, understanding, etc. that arises for one attaining the fine-material-sphere and immaterial-sphere attainment, non-delusion, investigation of phenomena, right view - this is called "wisdom in higher consciousness".

Therein, what is wisdom in higher wisdom? Wisdom in the four paths, in the four fruitions - this is called "wisdom in higher wisdom".

771. (4) Therein, what is skilfulness in gain? "For one attending to these mental states, unarisen unwholesome mental states do not arise, and arisen unwholesome mental states are abandoned. Or for one attending to these mental states, unarisen wholesome mental states arise, and arisen wholesome mental states lead to increase, expansion, development, and fulfilment" - whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "skilfulness in gain".

Therein, what is skilfulness in loss? "For one attending to these mental states, unarisen wholesome mental states do not arise, and arisen wholesome mental states cease. Or for one attending to these mental states, unarisen unwholesome mental states arise, and arisen unwholesome mental states lead to increase and expansion" - whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "skilfulness in loss".

All wisdom that is a means therein is skilfulness in means.

772. (5) Wisdom in resultant in the four planes is resultant wisdom.

Wisdom in wholesome in the four planes is wisdom that has resultant quality.

Wisdom in functional-indeterminate in the three planes is wisdom that is neither resultant nor has resultant quality.

773. (6) Wisdom that is resultant in the three planes is wisdom clung-to and subject to clinging.

Wisdom that is wholesome in the three planes and functional-indeterminate in the three planes is wisdom not clung-to but subject to clinging.

Wisdom in the four paths and four fruitions is wisdom neither clung-to nor subject to clinging.

774. (7) Wisdom associated with applied and sustained thought is wisdom with applied and sustained thought.

Wisdom dissociated from applied thought but associated with sustained thought is wisdom without applied but sustained thought only.

Wisdom dissociated from applied and sustained thought is wisdom without applied and sustained thought.

775. (8) Wisdom associated with rapture is wisdom accompanied by rapture.

Wisdom associated with pleasure is wisdom accompanied by pleasure.

Wisdom associated with equanimity is wisdom accompanied by equanimity.

776. (9) Wisdom in wholesome in the three planes is wisdom leading to accumulation.

Wisdom in the four paths is wisdom leading to non-accumulation.

Wisdom in resultant in the four planes, in functional-indeterminate in the three planes is wisdom leading to neither accumulation nor to non-accumulation.

777. (10) Wisdom in the four paths and in the three fruitions is wisdom of a trainee.

Wisdom in the highest fruition of arahantship is wisdom of one beyond training.

Wisdom that is wholesome in the three planes, resultant in the three planes, functional-indeterminate in the three planes is wisdom of one who is neither a trainee nor beyond training.

778. (11) Wisdom that is wholesome and indeterminate of the sensual-sphere is limited wisdom.

Wisdom that is wholesome and indeterminate of the fine-material-sphere and immaterial-sphere is exalted wisdom.

Wisdom in the four paths and four fruitions is immeasurable wisdom.

779. (12) Therein, what is wisdom with a limited object? Whatever wisdom, understanding, etc. that arises referring to limited states, non-delusion, investigation of phenomena, right view - this is called "wisdom with a limited object".

780. Therein, what is wisdom with an exalted object? Whatever wisdom, understanding, etc. that arises referring to exalted states, non-delusion, investigation of phenomena, right view - this is called "wisdom with an exalted object".

781. Therein, what is wisdom with a limitless object? Whatever wisdom, understanding, etc. that arises referring to limitless states, non-delusion, investigation of phenomena, right view - this is called "wisdom with a limitless object".

782. (13) Therein, what is wisdom with the path as object? Whatever wisdom, understanding, etc. that arises referring to the noble path, non-delusion, investigation of phenomena, right view - this is called "wisdom with the path as object".

Wisdom in the four paths is wisdom connected with the path as root.

783. Therein, what is wisdom with path predominance? Whatever wisdom, understanding, etc. that arises having made the noble path predominant, non-delusion, investigation of phenomena, right view - this is called "wisdom with path predominance".

784. (14) Wisdom in resultant in the four planes may be arisen, may be subject to arise, it is not to be said to be unarisen. Wisdom that is wholesome in the four planes and functional-indeterminate in the three planes may be arisen, may be unarisen, it is not to be said to be subject to arise.

785. (15) All wisdom may be past, may be future, may be present.

786. (16) Therein, what is wisdom with a past object? Whatever wisdom, understanding, etc. that arises referring to past states, non-delusion, investigation of phenomena, right view - this is called "wisdom with a past object".

787. Therein, what is wisdom with a future object? Whatever wisdom, understanding, etc. that arises referring to future mental states, non-delusion, investigation of phenomena, right view - this is called "wisdom with a future object".

788. Therein, what is wisdom with a present object? Whatever wisdom, understanding, etc. that arises referring to present states, non-delusion, investigation of phenomena, right view - this is called "wisdom with a present object".

789. (17) All wisdom may be internal, may be external, may be internal-external.

790. (18) Therein, what is wisdom with an internal object? Whatever wisdom, understanding, etc. that arises referring to internal states, non-delusion, investigation of phenomena, right view - this is called "wisdom with an internal object".

791. Therein, what is wisdom with an external object? Whatever wisdom, understanding, etc. that arises referring to external phenomena, non-delusion, investigation of phenomena, right view - this is called "wisdom with an external object".

792. Therein, what is wisdom with an internal-external object? Whatever wisdom, understanding, etc. that arises referring to internal-external phenomena, non-delusion, investigation of phenomena, right view - this is called "wisdom with an internal-external object".

Thus the case of knowledge in three ways.

A triad.

4. The Exposition of Fours

793. (1) Therein, what is knowledge of the ownership of actions? "There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are 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" - whatever such wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "knowledge of the ownership of actions". Having set aside knowledge conforming to truth, all wholesome wisdom with mental corruptions is knowledge of the ownership of actions.

Therein, what is knowledge conforming to truth? "Matter is impermanent" or feeling... etc. perception... activities... "consciousness is impermanent" or whatever such conforming acquiescence, view, personal preference, approval, looking, acquiescence in pondering phenomena - this is called "knowledge conforming to truth".

Wisdom in the four paths is knowledge of one possessing the path.

Wisdom in the four fruitions is knowledge of one possessing fruition.

794. (2) 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, etc. that arises referring to suffering, non-delusion, investigation of phenomena, right view - 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".

795. (3) Wisdom in sensual-sphere wholesome and indeterminate is sensual-sphere wisdom; wisdom in fine-material-sphere wholesome and indeterminate is fine-material-sphere wisdom; wisdom in immaterial-sphere wholesome and indeterminate is immaterial-sphere wisdom; wisdom in the four paths and in the four fruitions is not-included wisdom.

796. (4) Therein, what is knowledge of phenomena? Wisdom in the four paths and four fruitions is knowledge of phenomena.

He, by this phenomenon that is known, seen, attained, understood, and penetrated, draws an inference regarding the past and future. "Whatever ascetics or brahmins in the past period of time directly knew suffering, directly knew the origin of suffering, directly knew the cessation of suffering, directly knew the practice leading to the cessation of suffering, they directly knew this very suffering, they directly knew this very origin of suffering, they directly knew this very cessation of suffering, they directly knew this very practice leading to the cessation of suffering. Whatever ascetics or brahmins in the future period of time will directly know suffering, will directly know the origin of suffering, will directly know the cessation of suffering, will directly know the practice leading to the cessation of suffering, they will directly know this very suffering, they will directly know this very origin of suffering, they will directly know this very cessation of suffering, they will directly know this very practice leading to the cessation of suffering" - whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "inferential knowledge".

Therein, what is knowledge of others' minds? Here a monk 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", he understands a mind with hate as "a mind with hate", he understands a mind without hate as "a mind without hate", he understands a mind with delusion as "a mind with delusion", he understands a mind without delusion as "a mind without delusion", he understands a contracted mind as "a contracted mind", he understands a distracted mind as "a distracted mind", he understands an exalted mind as "an exalted mind", he understands a not exalted mind as "a not exalted mind", he understands a surpassed mind as "a surpassed mind", he understands an unsurpassed mind as "an unsurpassed mind", he understands a concentrated mind as "a concentrated mind", he understands an unconcentrated mind as "an unconcentrated mind", he understands a liberated mind as "a liberated mind", he understands an unliberated mind as "an unliberated mind" - whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is called "knowledge of others' minds".

Having set aside knowledge of phenomena, inferential knowledge, and knowledge of others' minds, the remaining wisdom is conventional knowledge.

797. (5) Therein, what is wisdom for accumulation not for diminution? Wisdom in sensual-sphere wholesome is for accumulation not for diminution.

Wisdom in the four paths is for diminution not for accumulation.

Wisdom in fine-material-sphere and immaterial-sphere wholesome is for both accumulation and diminution.

The remaining wisdom is for neither accumulation nor diminution.

798. (6) Therein, what is wisdom for disenchantment not for penetration? By which wisdom one is without lust towards sensual pleasures, and does not penetrate the direct knowledges nor the truths - this is called "wisdom for disenchantment not for penetration".

By that same wisdom, being without lust towards sensual pleasures, one penetrates the direct knowledges but not the truths - this is called "wisdom for penetration not for disenchantment".

In the four paths, wisdom is for both disenchantment and penetration.

The remaining wisdom is for neither disenchantment nor penetration.

799. (7) Therein, what is wisdom conducive to deterioration? For one who has obtained the first meditative absorption, perceptions and attention accompanied by sensuality occur to him - wisdom conducive to deterioration.

When conformity with that remains settled - wisdom conducive to stabilization.

Perceptions and attention accompanied by absence of applied thought occur to him - wisdom conducive to distinction.

Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration. For one who has obtained the second meditative absorption, perceptions and attention accompanied by applied thought occur to him - wisdom conducive to deterioration. When conformity with that remains settled - wisdom conducive to stabilization. Perceptions and attention accompanied by equanimity occur to him - wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration. For one who has obtained the third meditative absorption, perceptions and attention accompanied by rapture and pleasure occur to him - wisdom conducive to deterioration. When conformity with that remains settled - wisdom conducive to stabilization. Perceptions and attention accompanied by neither-unpleasant-nor-pleasant occur to him - wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration. For one who has obtained the fourth meditative absorption, perceptions and attention accompanied by equanimity occur to him - wisdom conducive to deterioration. When conformity with that remains settled - wisdom conducive to stabilization. Perceptions and attention accompanied by the plane of infinite space occur to him - wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration. For one who has attained the plane of infinite space, perceptions and attention accompanied by material form occur to him - wisdom conducive to deterioration. When conformity with that remains settled - wisdom conducive to stabilization. Perceptions and attention accompanied by the plane of infinite consciousness occur to him - wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration. For one who has attained the plane of infinite consciousness, perceptions and attention accompanied by the plane of infinite space occur to him - wisdom conducive to deterioration. When conformity with that remains settled - wisdom conducive to stabilization. Perceptions and attention accompanied by the plane of nothingness occur to him - wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration. For one who has attained the plane of nothingness, perceptions and attention accompanied by the plane of infinite consciousness occur to him - wisdom conducive to deterioration. When conformity with that remains settled - wisdom conducive to stabilization. Perceptions and attention accompanied by the plane of neither-perception-nor-non-perception occur to him - wisdom conducive to distinction. Perceptions and attention accompanied by disenchantment occur to him, connected with dispassion - wisdom conducive to penetration.

800. (8) Therein, what are the four analytical knowledges? Analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, analytical knowledge of discernment. Knowledge regarding meaning is analytical knowledge of meaning, knowledge regarding phenomena is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment. These are the four analytical knowledges.

801. (9) Therein, what are the four practices? The difficult practice with sluggish direct knowledge wisdom, the difficult practice with quick direct knowledge wisdom, the easy practice with sluggish direct knowledge wisdom, the easy practice with quick direct knowledge wisdom.

Therein, what is the difficult practice with sluggish direct knowledge wisdom? For one producing concentration with difficulty and trouble, for one slowly directly knowing that state, whatever wisdom, understanding, etc. that arises non-delusion, investigation of phenomena, right view - this is called "the difficult practice with sluggish direct knowledge wisdom".

Therein, what is the difficult practice with quick direct knowledge wisdom? For one producing concentration with difficulty and trouble, for one quickly directly knowing that state, whatever wisdom, understanding, etc. that arises non-delusion, investigation of phenomena, right view - this is called "the difficult practice with quick direct knowledge wisdom".

Therein, what is the easy practice with sluggish direct knowledge wisdom? For one producing concentration without difficulty and without trouble, for one slowly directly knowing that state, whatever wisdom, understanding, etc. that arises non-delusion, investigation of phenomena, right view - this is called "the easy practice with sluggish direct knowledge wisdom".

Therein, what is the easy practice with quick direct knowledge wisdom? For one producing concentration without difficulty and without trouble, for one quickly directly knowing that state, whatever wisdom, understanding, etc. that arises non-delusion, investigation of phenomena, right view - this is called "the easy practice with quick direct knowledge wisdom". These are the four practices.

802. (10) Therein, what are the four objects? Limited wisdom with a limited object, limited wisdom with a limitless object, limitless wisdom with a limited object, limitless wisdom with a limitless object.

Therein, what is limited wisdom with a limited object? Whatever wisdom, understanding, etc. that arises for one who has not obtained concentration without difficulty, pervading a small object, non-delusion, investigation of phenomena, right view - this is called "limited wisdom with a limited object".

Therein, what is limited wisdom with a limitless object? Whatever wisdom, understanding, etc. that arises for one who has not obtained concentration without difficulty, pervading an extensive object, non-delusion, investigation of phenomena, right view - this is called "limited wisdom with a limitless object".

Therein, what is limitless wisdom with a limited object? Whatever wisdom, understanding, etc. that arises for one who has obtained concentration without difficulty, pervading a small object, non-delusion, investigation of phenomena, right view - this is called "limitless wisdom with a limited object".

Therein, what is limitless wisdom with a limitless object? Whatever wisdom, understanding, etc. that arises for one who has obtained concentration without difficulty, pervading an extensive object, non-delusion, investigation of phenomena, right view - this is called "limitless wisdom with a limitless object". These are the four objects.

(11) The knowledge of one possessing the path is this knowledge of ageing and death, this knowledge of the origin of ageing and death, this knowledge of the cessation of ageing and death, this knowledge of the practice leading to the cessation of ageing and death.

Therein, what is knowledge of ageing and death? Whatever wisdom, understanding, etc. that arises referring to ageing and death, non-delusion, investigation of phenomena, right view - this is called "knowledge of ageing and death".

Referring to the origin of ageing and death, etc. Referring to the cessation of ageing and death, etc. Whatever wisdom, understanding, etc. that arises referring to the practice leading to the cessation of ageing and death, non-delusion, investigation of phenomena, right view - this is called "knowledge of the practice leading to the cessation of ageing and death".

803. (12-21) The knowledge of one possessing phenomena is this knowledge of birth, etc. this knowledge of becoming, etc. this knowledge of clinging, etc. this knowledge of craving, etc. this knowledge of feeling, etc. this knowledge of contact, etc. this knowledge of the six sense bases, etc. this knowledge of mentality-materiality, etc. this knowledge of consciousness, etc. this knowledge of activities, this knowledge of the origin of activities, this knowledge of the cessation of activities, this knowledge of the practice leading to the cessation of activities.

Therein, what is knowledge of activities? Whatever wisdom, understanding, etc. that arises referring to activities, non-delusion, investigation of phenomena, right view - this is called "knowledge of activities".

Referring to the origin of activities, etc. Referring to the cessation of activities, etc. Whatever wisdom, understanding, etc. that arises referring to the practice leading to the cessation of activities, non-delusion, investigation of phenomena, right view - this is called "knowledge of the practice leading to the cessation of activities". Thus the case of knowledge in four ways.

A tetrad.

5. The Exposition of Fives

804. (1) Therein, what is fivefold right concentration? Pervading with rapture, pervading with happiness, pervading with mind, pervading with light, the sign of reviewing. Wisdom in two meditative absorptions is pervading with rapture. Wisdom in three meditative absorptions is pervading with happiness. Knowledge of another's mind is pervading with mind. The divine eye is pervading with light. Reviewing knowledge of one who has emerged from each concentration is the sign of reviewing. This is called fivefold right concentration.

(2) Therein, what is right concentration with fivefold knowledge? "This concentration is pleasant in the present and has pleasant results in the future" - thus knowledge arises individually. "This concentration is noble and spiritual" - thus knowledge arises individually. "This concentration is not practised by inferior persons" - thus knowledge arises individually. "This concentration is peaceful, sublime, obtained through tranquillity, attained to unification, not reached by forceful suppression and restraint" - thus knowledge arises individually. "I enter this concentration mindfully and emerge from it mindfully" - thus knowledge arises individually. This is right concentration with fivefold knowledge. Thus the case of knowledge in five ways.

A pentad.

6. The Exposition of Sixes

805. Therein, what is wisdom in the six direct knowledges? Knowledge of various kinds of supernormal power, knowledge of the purification of the ear-element, knowledge of another's mind, knowledge of recollecting past lives, knowledge of the passing away and rebirth of beings, knowledge of the elimination of mental corruptions - this is wisdom in the six direct knowledges. Thus the case of knowledge in six ways.

A set of six.

7. The Exposition of Sevens

806. Therein, what are the seventy-seven cases of knowledge? The knowledge that "birth is the condition for ageing and death," the knowledge that "when birth is absent, there is no ageing and death," the knowledge that in the past too "birth is the condition for ageing and death," the knowledge that "when birth is absent, there is no ageing and death," the knowledge that in the future too "birth is the condition for ageing and death," the knowledge that "when birth is absent, there is no ageing and death." The knowledge that whatever is that knowledge of the stability of phenomena, that too is subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. The knowledge that "existence is the condition for birth," etc. The knowledge that "clinging is the condition for existence," etc. The knowledge that "craving is the condition for clinging," etc. The knowledge that "feeling is the condition for craving," etc. The knowledge that "contact is the condition for feeling," etc. The knowledge that "the six sense bases are the condition for contact," etc. The knowledge that "mentality-materiality is the condition for the six sense bases," etc. The knowledge that "consciousness is the condition for mentality-materiality," etc. The knowledge that "activities are the condition for consciousness," etc. The knowledge that "ignorance is the condition for activities," the knowledge that "when ignorance is absent, there are no activities," the knowledge that in the past too "ignorance is the condition for activities," the knowledge that "when ignorance is absent, there are no activities," the knowledge that in the future too "ignorance is the condition for activities," the knowledge that "when ignorance is absent, there are no activities." The knowledge that whatever is that knowledge of the stability of phenomena, that too is subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. These are the seventy-seven cases of knowledge. Thus the case of knowledge in seven ways.

A set of seven.

8. The Exposition of Eights

807. Therein, what is wisdom in the four paths and four fruitions? Wisdom in the path of stream-entry, wisdom in the fruition of stream-entry, wisdom in the path of once-returning, wisdom in the fruition of once-returning, wisdom in the path of non-returning, wisdom in the fruition of non-returning, wisdom in the path of arahantship, wisdom in the fruition of arahantship – this is wisdom in the four paths and four fruitions. Thus the case of knowledge in eight ways.

A set of eight.

9. The Exposition of Nines

808. Therein, what is wisdom in the nine progressive abiding attainments? Wisdom in the attainment of the first meditative absorption, wisdom in the attainment of the second meditative absorption, wisdom in the attainment of the third meditative absorption, wisdom in the attainment of the fourth meditative absorption, wisdom in the attainment of the plane of infinite space, wisdom in the attainment of the plane of infinite consciousness, wisdom in the attainment of the plane of nothingness, wisdom in the attainment of the plane of neither-perception-nor-non-perception, reviewing knowledge of one who has emerged from the attainment of the cessation of perception and feeling - these are wisdom in the nine progressive abiding attainments. Thus the case of knowledge in nine ways.

A set of nine.

10. The Exposition of Tens

809. (1) Therein, what is the Tathāgata's knowledge of the possible as possible and the impossible as impossible as it really is? Here the Tathāgata understands: "This is impossible, there is no chance, that a person accomplished in right view should approach any activity as permanent - this is impossible." He understands: "But there is indeed the possibility that a worldling should approach any activity as permanent - this is possible." He understands: "This is impossible, there is no chance, that a person accomplished in right view should approach any activity as happiness - this is impossible." He understands: "But there is indeed the possibility that a worldling should approach any activity as happiness - this is possible." He understands: "This is impossible, there is no chance, that a person accomplished in right view should approach any phenomenon as self - this is impossible." He understands: "But there is indeed the possibility that a worldling should approach any phenomenon as self - this is possible." He understands: "This is impossible, there is no chance, that a person accomplished in right view should deprive his mother of life - this is impossible." He understands: "But there is indeed the possibility that a worldling should deprive his mother of life - this is possible."

This is impossible, there is no chance, that a person accomplished in right view should deprive his father of life, etc. should deprive a Worthy One of life, etc. with a corrupted mind should shed the Tathāgata's blood, etc. should break the Community, etc. should point to another teacher, etc. should produce an eighth existence - this is impossible," he understands. He understands: "But there is indeed the possibility that a worldling should produce an eighth existence - this is possible."

He understands: "This is impossible, there is no chance, that two Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system - this is impossible." He understands: "But there is indeed the possibility that one Worthy One, a perfectly Self-awakened One, should arise in one world system - this is possible." He understands: "This is impossible, there is no chance, that two kings, universal monarchs, should arise simultaneously in one world system - this is impossible." He understands: "But there is indeed the possibility that one king, a universal monarch, should arise in one world system - this is possible."

He understands: "This is impossible, there is no chance, that a woman should be a Worthy One, a perfectly Self-awakened One - this is impossible." He understands: "But there is indeed the possibility that a man should be a Worthy One, a perfectly Self-awakened One - this is possible." He understands: "This is impossible, there is no chance, that a woman should be a king, a universal monarch - this is impossible." He understands: "But there is indeed the possibility that a man should be a king, a universal monarch - this is possible." He understands: "This is impossible, there is no chance, that a woman should attain the position of Sakka, should attain the position of Māra, should attain the position of Brahmā - this is impossible." He understands: "But there is indeed the possibility that a man should attain the position of Sakka, should attain the position of Māra, should attain the position of Brahmā - this is possible."

He understands: "This is impossible, there is no chance, that a desirable, pleasant, agreeable result should arise from bodily misconduct - this is impossible." He understands: "But there is indeed the possibility that an undesirable, unpleasant, disagreeable result should arise from bodily misconduct - this is possible." "This is impossible, there is no chance, that from verbal misconduct, etc. that a desirable, pleasant, agreeable result should arise from mental misconduct - this is impossible," he understands. "But there is indeed the possibility that from verbal misconduct, etc. that an undesirable, unpleasant, disagreeable result should arise from mental misconduct - this is possible," he understands.

"This is impossible, there is no chance, that an undesirable, unpleasant, disagreeable result should arise from bodily good conduct - this is impossible," he understands. "But there is indeed the possibility that a desirable, pleasant, agreeable result should arise from bodily good conduct - this is possible," he understands. "This is impossible, there is no chance, that from good verbal conduct... etc. that an undesirable, unpleasant, disagreeable result should arise from good mental conduct - this is impossible," he understands. "But there is indeed the possibility that from good verbal conduct... etc. that a desirable, pleasant, agreeable result should arise from good mental conduct - this is possible," he understands.

"This is impossible, there is no chance, that one possessing bodily misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is impossible," he understands. "But there is indeed the possibility that one possessing bodily misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is possible," he understands. "This is impossible, there is no chance, that one possessing verbal misconduct... etc. that one possessing mental misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is impossible," he understands. "But there is indeed the possibility that one possessing verbal misconduct... etc. that one possessing mental misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is possible," he understands.

"This is impossible, there is no chance, that one possessing bodily good conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is impossible," he understands. "But there is indeed the possibility that one possessing bodily good conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is possible," he understands. "This is impossible, there is no chance, that one possessing good verbal conduct... etc. that one possessing good mental conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is impossible," he understands. "But there is indeed the possibility that one possessing good verbal conduct... etc. that one possessing good mental conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is possible," he understands. "Whatever phenomena are causes and conditions for whatever phenomena, with reference to that, that is the possibility; whatever phenomena are not causes and without condition for whatever phenomena, with reference to that, that is the impossibility." Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the possible as possible and the impossible as impossible as it really is.

810. (2) Therein, what is the Tathāgata's knowledge of the result of undertakings of action past, future, and present, with reason and cause, as it really is? Here the Tathāgata understands - "There are some evil undertakings of action that, being obstructed by success of destination, do not ripen. There are some evil undertakings of action that, being obstructed by success of clinging, do not ripen. There are some evil undertakings of action that, being obstructed by success of time, do not ripen. There are some evil undertakings of action that, being obstructed by success of means, do not ripen.

"There are some evil undertakings of action that, owing to failure of destination, ripen. There are some evil undertakings of action that, owing to failure of clinging, ripen. There are some evil undertakings of action that, owing to failure of time, ripen. There are some evil undertakings of action that, owing to failure of means, ripen.

"There are some good undertakings of action that, being obstructed by failure of destination, do not ripen. There are some good undertakings of action that, being obstructed by failure of clinging, do not ripen. There are some good undertakings of action that, being obstructed by failure of time, do not ripen. There are some good undertakings of action that, being obstructed by failure of means, do not ripen.

"There are some good undertakings of action that, owing to success of destination, ripen. There are some good undertakings of action that, owing to success of clinging, ripen. There are some good undertakings of action that, owing to success of time, ripen. There are some good undertakings of action that, owing to success of means, ripen." Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the result of undertakings of action past, future, and present, with reason and cause, as it really is.

811. (3) Therein, what is the Tathāgata's knowledge of the practice leading to all destinations as it really is? Here the Tathāgata understands "this is the path, this is the practice leading to hell"; understands "this is the path, this is the practice leading to the animal realm"; understands "this is the path, this is the practice leading to the sphere of ghosts"; understands "this is the path, this is the practice leading to the human world"; understands "this is the path, this is the practice leading to the world of gods"; understands "this is the path, this is the practice leading to Nibbāna". Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the practice leading to all destinations as it really is.

812. (4) Therein, what is the Tathāgata's knowledge of the world with its many elements and various elements as it really is? Here the Tathāgata understands the diversity of aggregates, understands the diversity of sense bases, understands the diversity of elements, understands the diversity of the world with its many elements and various elements. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the world with its many elements and various elements as it really is.

813. (5) Therein, what is the Tathāgata's knowledge of the various dispositions of beings as it really is? Here the Tathāgata understands - "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." Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the various dispositions of beings as it really is.

814. (6) Therein, what is the Tathāgata's knowledge of the superiority and inferiority of the faculties of other beings, of other persons as it really is? Here the Tathāgata understands beings' dwelling place, understands their underlying tendencies, understands their temperament, understands their disposition; he understands 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, capable and incapable.

815. And what is beings' dwelling place? "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. This is beings' inclination.

816. 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 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.

817. 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.

818. 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.

819. Which are those beings having great defilement? Ten bases of mental defilements - greed, hate, delusion, conceit, wrong view, sceptical doubt, sloth, restlessness, shamelessness, moral fearlessness. For those beings for whom these ten bases of mental defilements have been practised, developed, cultivated, and become abundant, these are those beings having great defilement.

820. Which are those beings having little defilement? For those beings for whom these ten bases of mental defilements have not been practised, not developed, not cultivated, and have not become abundant, these are those beings having little defilement.

821. Which are those beings with soft faculties? Five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. For those beings for whom these five faculties have not been practised, not developed, not cultivated, and have not become abundant, these are those beings with soft faculties.

822. Which are those beings with sharp faculties? For those beings for whom these five faculties have been practised, developed, cultivated, and become abundant, these are those beings with sharp faculties.

823. Which are those beings of two kinds? Those beings who have evil inclination, evil underlying tendency, evil temperament, attached to evil, having great defilement, with soft faculties, these are those beings of two kinds.

824. Which are those beings of good disposition? Those beings who have good inclination, good temperament, attached to good, having little defilement, with sharp faculties, these are those beings of good disposition.

825. Which are those beings difficult to instruct? Those beings who are of two kinds, those same beings are difficult to instruct. Those beings who are of good disposition, those same beings are easy to instruct.

826. Which are those beings who 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.

827. Which are those beings who 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. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the superiority and inferiority of the faculties of other beings, of other persons as it really is.

828. (7) Therein, what is the Tathāgata's knowledge as it really is of the defilement and cleansing of meditative absorptions, deliverances, concentrations, and attainments? "A meditator" means: There are four meditators. A certain meditator, though it is success, realises it as failure; a certain meditator, though it is failure, realises it as success; a certain meditator, though it is success, realises it as success; a certain meditator, though it is failure, realises it as failure - these are the four meditators.

There are also another four meditators. A certain meditator attains slowly and emerges quickly; a certain meditator attains quickly and emerges slowly; a certain meditator attains slowly and emerges slowly; a certain meditator attains quickly and emerges quickly - these are the four meditators.

There are also another four meditators. A certain meditator is skilled in concentration regarding concentration, but not skilled in attainment regarding concentration; a certain meditator is skilled in attainment regarding concentration, but not skilled in concentration regarding concentration; a certain meditator is both skilled in concentration regarding concentration and skilled in attainment regarding concentration; a certain meditator is neither skilled in concentration regarding concentration nor skilled in attainment regarding concentration - these are the four meditators.

"Meditative absorption" means: The four meditative absorptions - the first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption.

"Deliverance" means: The eight deliverances. One who is material sees forms - this is the first deliverance.

Internally not perceiving material forms, one sees forms externally - this is the second deliverance.

One is intent only upon the beautiful - this is the third deliverance.

With the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," one enters and dwells in the plane of infinite space - this is the fourth deliverance.

Having completely transcended the plane of infinite space, aware that "consciousness is infinite," one enters and dwells in the plane of infinite consciousness - this is the fifth deliverance.

With the complete transcendence of the plane of infinite consciousness, aware that "there is nothing," one enters and dwells in the plane of nothingness - this is the sixth deliverance.

With the complete transcendence of the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception - this is the seventh deliverance.

With the complete transcendence of the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - this is the eighth deliverance.

"Concentration": Three concentrations - concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought.

"Attainment": Nine progressive abiding attainments - attainment of the first meditative absorption, attainment of the second meditative absorption, attainment of the third meditative absorption, attainment of the fourth meditative absorption, attainment of the plane of infinite space, attainment of the plane of infinite consciousness, attainment of the plane of nothingness, attainment of the plane of neither-perception-nor-non-perception, attainment of the cessation of perception and feeling.

"Defilement" is a mental state conducive to relinquishment. "Cleansing" is a mental state conducive to distinction. "Emergence": Cleansing is also emergence, and emergence from each concentration is also emergence. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge as it really is of the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments.

829. (8) Therein, what is the Tathāgata's knowledge of recollection of past lives as it really is? Here the Tathāgata 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. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of recollection of past lives as it really is.

830. (9) Therein, what is the Tathāgata's knowledge of the death and rebirth of beings as it really is? Here the Tathāgata with the divine eye, which is pure and surpasses the human, 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. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the death and rebirth of beings as it really is.

831. (10) Therein, what is the Tathāgata's knowledge of the elimination of mental corruptions as it really is? Here the Tathāgata, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Whatever wisdom, understanding, etc. non-delusion, investigation of phenomena, right view - this is the Tathāgata's knowledge of the elimination of mental corruptions as it really is.

A decad.

The Analysis of Knowledge is concluded.

17. Analysis of Minor Matters

1. Monad Matrix

832. (1) Vanity of birth, (2) vanity of clan, (3) vanity of health, (4) vanity of youth, (5) vanity of life, (6) vanity of material gain, (7) vanity of honour, (8) vanity of respect, (9) vanity of devotion, (10) vanity of retinue, (11) vanity of wealth, (12) vanity of beauty, (13) vanity of learning, (14) vanity of discernment, (15) vanity of long standing, (16) vanity of being an almsfood eater, (17) vanity of not being despised, (18) vanity of deportment, (19) vanity of supernormal power, (20) vanity of fame, (21) vanity of morality, (22) vanity of meditative absorption, (23) vanity of craft, (24) vanity of height, (25) vanity of girth, (26) vanity of figure, (27) vanity of fulfilment, (28) vanity, (29) negligence, (30) obstinacy, (31) impetuosity, (32) excessive desire, (33) great desire, (34) evil desire, (35) horn, (36) envy, (37) fickleness, (38) dissimilar conduct, (39) discontent, (40) weariness, (41) yawning, (42) drowsiness after a meal, (43) and sluggishness of mind, (44) scheming, (45) talking, (46) hinting, (47) belittling, (48) seeking gain with gain, (49) the conceit "I am superior," (50) the conceit "I am equal," (51) the conceit "I am inferior," (52) the conceit "I am superior" towards a superior, (53) the conceit "I am equal" towards a superior, (54) the conceit "I am inferior" towards a superior, (55) the conceit "I am superior" towards an equal, (56) the conceit "I am equal" towards an equal, (57) the conceit "I am inferior" towards an equal, (58) the conceit "I am superior" towards an inferior, (59) the conceit "I am equal" towards an inferior, (60) the conceit "I am inferior" towards an inferior, (61) conceit, (62) arrogance, (63) conceit and arrogance, (64) inferiority complex, (65) overestimation, (66) the conceit "I am," (67) wrong conceit, (68) thought of relatives, (69) thought of country, (70) thought of immortality, (71) thought connected with compassion for others, (72) thought connected with material gain, honour and fame, (73) thought connected with not being despised.

A unit.

2. Dyad Matrix

833. (1) Wrath and hostility, (2) contempt and insolence, (3) envy and stinginess, (4) deceit and fraudulence, (5) ignorance and craving for existence, (6) view of existence and view of non-existence, (7) eternalist view and annihilationist view, (8) view of finiteness and view of infiniteness, (9) view about the past and view about the future, (10) shamelessness and moral fearlessness, (11) being difficult to admonish and evil friendship, (12) dishonesty and harshness, (13) impatience and lack of meekness, (14) harshness of speech and lack of hospitality, (15) not guarding the doors of the sense faculties and immoderation in eating, (16) forgetfulness and lack of full awareness, (17) failure in morality and failure in view, (18) internal mental fetters and external mental fetters.

A dyad.

3. Triad Matrix

834. (1) Three unwholesome roots, (2) three unwholesome thoughts, (3) three unwholesome perceptions, (4) three unwholesome elements, (5) three kinds of misconduct, (6) three mental corruptions, (7) three mental fetters, (8) three cravings, (9) another three cravings, (10) another three cravings, (11) three searches, (12) three discriminations, (13) three fears, (14) three darknesses, (15) three spheres of sectarian doctrines, (16) three possessions, (17) three blemishes, (18) three stains, (19) three unrighteousnesses, (20) another three unrighteousnesses, (21) three fires, (22) three corruptions, (23) another three corruptions, (24) view of gratification, view of self, wrong view, (25) discontent, harming, unrighteous conduct, (26) being difficult to admonish, evil friendship, perception of diversity, (27) restlessness, idleness, negligence, (28) discontent, lack of full awareness, great desire, (29) shamelessness, moral fearlessness, negligence, (30) disrespect, being difficult to admonish, evil friendship, (31) faithlessness, illiberality, idleness, (32) restlessness, non-restraint, immorality, (33) not wishing to see the noble ones, not wishing to hear the Good Teaching, being of a censorious mind, (34) forgetfulness, lack of full awareness, distraction of the mind, (35) unwise attention, following the wrong path, and sluggishness of mind.

A triad.

4. Tetrad Matrix

835. (1) Four mental corruptions, (2) four mental knots, (3) four mental floods, (4) four mental bonds, (5) four kinds of clinging, (6) four craving arisings, (7) four ways of going to bias, (8) four perversions, (9) four ignoble statements, (10) another four ignoble statements, (11) four kinds of misconduct, (12) another four kinds of misconduct, (13) four fears, (14) another four fears, (15) four views.

A tetrad.

5. Pentad Matrix

836. (1) Five lower mental fetters, (2) five higher mental fetters, (3) five kinds of stinginess, (4) five attachments, (5) five darts, (6) five mental rigidities, (7) five bondages of mind, (8) five mental hindrances, (9) five actions with immediate result, (10) five views, (11) five enmities, (12) five disasters, (13) five dangers of impatience, (14) five fears, (15) five doctrines of Nibbāna in this present life.

A pentad.

6. Hexad Matrix

837. (1) Six sources of contention, (2) six desires and lusts, (3) six cases of opposition, (4) six classes of craving, (5) six disrespects, (6) six things leading to decline, (7) another six things leading to decline, (8) six explorations with pleasure, (9) six explorations with displeasure, (10) six explorations with equanimity, (11) six pleasures connected with the household life, (12) six displeasures connected with the household life, (13) six equanimities connected with the household life, (14) six views.

A set of six.

7. Heptad Matrix

838. (1) Seven underlying tendencies, (2) seven mental fetters, (3) seven prepossessions, (4) seven bad qualities, (5) seven kinds of misconduct, (6) seven conceits, (7) seven views.

A set of seven.

8. Octad Matrix

839. (1) Eight bases of mental defilements, (2) eight cases of laziness, (3) repulsion of the mind regarding the eight worldly adversities, (4) eight ignoble statements, (5) eight wrong courses, (6) eight faults of a person, (7) eight doctrines of non-perception, (8) eight doctrines of neither-perception-nor-non-perception.

A set of eight.

9. Nonad Matrix

840. (1) Nine grounds of resentment, (2) nine stains of a person, (3) nine kinds of conceit, (4) nine phenomena rooted in craving, (5) nine perturbables, (6) nine imaginings, (7) nine agitations, (8) nine obsessions, (9) nine conditioned.

A set of nine.

10. Decad Matrix

841. (1) Ten bases of mental defilements, (2) ten grounds of resentment, (3) ten unwholesome courses of action, (4) ten mental fetters, (5) ten wrong courses, (6) wrong view with ten bases, (7) extreme-grasping view with ten bases.

A decad.

842. Eighteen thoughts of craving with reference to the internal, eighteen thoughts of craving with reference to the external, having collected them together, having summarised them, there are thirty-six thoughts of craving. Thus thirty-six thoughts of craving relating to the past, thirty-six thoughts of craving relating to the future, thirty-six thoughts of craving relating to the present, having collected them together, having summarised them, there are one hundred and eight thoughts of craving. And the sixty-two wrong views that were spoken of by the Blessed One in the explanation of the Brahmajāla.

The Matrix.

1. The Exposition of Ones

(1) Vanity of birth

843. Therein, what is vanity of birth? Dependent on birth, vanity, intoxication, state of being intoxicated, conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "vanity of birth."

(2-27) Vanity of clan and so on

844. Therein, what is vanity of clan? Dependent on clan, etc. Dependent on health, etc. Dependent on youth, etc. Dependent on life, etc. Dependent on material gain, etc. Dependent on honour, etc. Dependent on respect, etc. Dependent on devotion, etc. Dependent on retinue, etc. Dependent on wealth, etc. Dependent on beauty, etc. Dependent on learning, etc. Dependent on discernment, etc. Dependent on long standing, etc. Dependent on being an almsfood eater, etc. Dependent on not being despised, etc. Dependent on deportment, etc. Dependent on supernormal power, etc. Dependent on fame, etc. Dependent on morality, etc. Dependent on meditative absorption, etc. Dependent on craft, etc. Dependent on height, etc. Dependent on girth, etc. Dependent on figure, etc. Dependent on fulfilment, vanity, intoxication, state of being intoxicated, conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "vanity of fulfilment".

(28) Vanity

845. Therein, what is vanity? Whatever vanity, intoxication, state of being intoxicated, conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "vanity."

(29) Negligence

846. Therein, what is negligence? The release of consciousness in bodily misconduct or verbal misconduct or mental misconduct or in the five types of sensual pleasure, the non-arising of release, or inattentive practice in the development of wholesome mental states, non-persevering practice, unsteady practice, sluggish conduct, abandoned desire, abandoned responsibility, non-repetition, non-development, non-cultivation, non-determination, non-pursuit, negligence; whatever such negligence, act of being negligent, state of negligence - this is called "negligence".

(30) Obstinacy

847. Therein, what is obstinacy? Whatever obstinacy, act of being obstinate, state of obstinacy, hardness, harshness, uprightness of mind, non-softness - this is called "obstinacy".

(31) Impetuosity

848. Therein, what is impetuosity? Whatever impetuosity, counter-impetuosity, impetuous action, counter-impetuous action, the state of being counter-impetuous - this is called "impetuosity."

(32) Excessive desire

849. Therein, what is excessive desire? Whatever is the desire for more of one who is not content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, or with the five types of sensual pleasure, whatever such wish, state of wishing, excessive desire, lust, passion, mental passion - this is called "excessive desire."

(33) Great desire

850. Therein, what is great desire? Whatever is the desire for more of one who is not content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, or with the five types of sensual pleasure, whatever such wish, state of wishing, great desire, lust, passion, mental passion - this is called "great desire."

(34) Evil desire

851. Therein, what is evil desire? Here a certain one being faithless wishes "May people know me as faithful"; being immoral wishes "May people know me as moral"; being of little learning wishes "May people know me as very learned"; being one who delights in company wishes "May people know me as secluded"; being lazy wishes "May people know me as one putting forth strenuous energy"; being unmindful wishes "May people know me as mindful"; being unconcentrated wishes "May people know me as concentrated"; being unwise wishes "May people know me as wise"; being one who has not eliminated the mental corruptions wishes "May people know me as one who has eliminated the mental corruptions" - whatever such wish, state of wishing, evil desire, lust, passion, mental passion - this is called "evil desire".

(35) Horn

852. Therein, what is horn? Whatever horn, the state of being adorned, shrewdness, skill, deceptiveness, the state of deceptiveness - this is called "horn".

(36) Envy

853. Therein, what is envy? Whatever envy, the act of being envious, the state of being envious, greed, the act of being greedy, the state of being greedy, tail-wagging, desire for excellence - this is called "envy."

(37) Fickleness

854. Therein, what is fickleness? Decorating robes, decorating bowls, decorating lodgings, or decorating this foul body, or decorating external requisites, adorning, embellishing, thoroughly embellishing, greediness, the state of greediness, fickleness, the state of fickleness - this is called "fickleness."

(38) Dissimilar conduct

855. Therein, what is dissimilar conduct? Towards mother or father or elder brother or teachers or preceptors or the Buddha or disciples or various respectable persons, grasping in opposition, delight in contrariness, disrespect, disrespectfulness, lack of respect, lack of compliance - this is called "dissimilar conduct".

(39) Discontent

856. Therein, what is discontent? In remote lodgings or in various highly wholesome mental states, discontent, discontentedness, dissatisfaction, lack of delight, longing, anxiety – this is called "discontent".

(40) Weariness

857. Therein, what is weariness? That which is weariness, becoming weary, being overcome by weariness, laziness, becoming lazy, the state of being lazy - this is called "weariness".

(41) Yawning

858. Therein, what is yawning? Whatever yawning of the body, arousing, bending back, bending sideways, bending down, bending forward, sickly condition – this is called "yawning."

(42) Drowsiness after a meal

859. Therein, what is drowsiness after a meal? Whatever faintness after eating, weariness after eating, fever after eating, bodily inertia of one who has eaten - this is called "drowsiness after a meal."

(43) And sluggishness of mind

860. Therein, what is sluggishness of mind? Whatever unwieldiness of consciousness, unfitness for work, sluggishness, stolidity, shrinking, the act of shrinking, the state of having shrunk, sloth, being slothful, the state of sloth of consciousness – this is called "sluggishness of mind".

(44) Scheming

861. Therein, what is scheming? For one who is dependent on material gain, honour and fame, who has evil desires, who is overcome by desire, whatever placing, setting up, adjusting of deportment by means of what is reckoned as use of requisites, or by speaking nearby, or frowning, the act of frowning, scheming, the act of scheming, the state of being a schemer - this is called "scheming".

(45) Talking

862. Therein, what is talking? For one who is dependent on material gain, honour and fame, who has evil desires, who is overcome by desire, whatever addressing of others, talking, conversing, enticing, fully enticing, persuading, fully persuading, coaxing, fully coaxing, speaking agreeably, flattery, bean-soup talk, acting as a go-between - this is called "talking".

(46) Hinting

863. Therein, what is hinting? For one who is dependent on material gain, honour and fame, who has evil desires, who is overcome by desire, whatever sign to others, making of signs, insinuation, making of insinuations, speaking nearby, indirect talk - this is called "hinting".

(47) Belittling

864. Therein, what is belittling? For one who is dependent on material gain, honour and fame, who has evil desires, who is overcome by desire, whatever reviling of others, scoffing, reproaching, suspending, fully suspending, casting away, abridging, bringing to disrepute, fully bringing to disrepute, carrying blame, backbiting - this is called "belittling."

(48) Seeking gain with gain

865. Therein, what is seeking gain with gain? One having evil desires, overcome by desire, based upon material gain, honour and fame, carries material gains obtained here to elsewhere, or brings material gains obtained elsewhere here; whatever such seeking, searching, questing, search, seeking, quest for material gains - this is called "seeking gain with gain."

(49) The conceit "I am superior"

866. Therein, what is the conceit "I am superior"? Here a certain one mutters conceit through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other; whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called the conceit "I am superior."

(50) The conceit "I am equal"

867. Therein, what is the conceit "I am equal"? Here a certain one mutters conceit through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other; whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called the conceit "I am equal".

(51) The conceit "I am inferior"

868. Therein, what is the conceit "I am inferior"? Here a certain one mutters inferiority complex through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other; whatever such inferiority complex, inferior imagining, state of inferior imagining, disdain, excessive disdain, state of excessive disdain, self-deprecation, self-contempt, self-abuse - this is called the conceit "I am inferior."

(52) The conceit "I am superior" towards a superior

869. Therein, what is the conceit "I am superior" towards a superior? Here a certain one is superior through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other, and considers himself superior to others; he mutters conceit in dependence on that. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "the conceit 'I am superior' towards a superior".

(53) The conceit "I am equal" towards a superior

870. Therein, what is the conceit "I am equal" towards a superior? Here a certain one is superior through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other, and considers himself equal to others; he mutters conceit in dependence on that. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "the conceit 'I am equal' towards a superior".

(54) The conceit "I am inferior" towards a superior

871. Therein, what is the conceit "I am inferior" towards a superior? Here a certain one is superior through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other, and considers himself inferior to others; he mutters inferiority complex in dependence on that. Whatever such inferiority complex, inferior imagining, state of inferior imagining, disdain, excessive disdain, state of excessive disdain, self-deprecation, self-contempt, self-abuse - this is called "the conceit 'I am inferior' towards a superior".

(55) The conceit "I am superior" towards an equal

872. Therein, what is the conceit "I am superior" towards an equal? Here a certain one is equal through birth or through clan or through being a son of good family, etc. and considers himself superior to others through some subject matter or other; he mutters conceit in dependence on that. Whatever such conceit, imagination, state of imagining, etc. vainglory of consciousness - this is called "the conceit 'I am superior' towards an equal".

(56) The conceit "I am equal" towards an equal

873. Therein, what is the conceit "I am equal" towards an equal? Here a certain one is equal through birth or through clan or through being a son of good family, etc. through some subject matter or other, and considers himself equal to others; he mutters conceit in dependence on that. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "the conceit 'I am equal' towards an equal".

(57) The conceit "I am inferior" towards an equal

874. Therein, what is the conceit "I am inferior" towards an equal? Here a certain one is equal through birth or through clan or through being a son of good family, etc. and considers himself inferior to others through some subject matter or other; he mutters inferiority complex in dependence on that. Whatever such inferiority complex, inferior imagining, state of inferior imagining, disdain, excessive disdain, state of excessive disdain, self-deprecation, self-contempt, self-abuse - this is called "the conceit 'I am inferior' towards an equal".

(58) The conceit "I am superior" towards an inferior

875. Therein, what is the conceit "I am superior" towards an inferior? Here a certain one is inferior through birth or through clan or through being a son of good family, etc. and considers himself superior to others through some subject matter or other; he mutters conceit in dependence on that. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called the conceit "I am superior" towards an inferior.

(59) The conceit "I am equal" towards an inferior

876. Therein, what is the conceit "I am equal" towards an inferior? Here a certain one is inferior through birth or through clan or through being a son of good family, etc. through some subject matter or other, and considers himself equal to others; he mutters conceit in dependence on that. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called the conceit "I am equal" towards an inferior.

(60) The conceit "I am inferior" towards an inferior

877. Therein, what is the conceit "I am inferior" towards an inferior? Here a certain one is inferior through birth or through clan or through being a son of good family, etc. through some subject matter or other, and considers himself equal to others; he mutters inferiority complex in dependence on that. Whatever such inferiority complex, inferior imagining, state of inferior imagining, disdain, excessive disdain, state of excessive disdain, self-deprecation, self-contempt, self-abuse - this is called the conceit "I am inferior" towards an inferior.

(61) Conceit

878. Therein, what is conceit? Whatever conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "conceit".

(62) Arrogance

879. Therein, what is arrogance? Here a certain one through birth or through clan or through being a son of good family, etc. despises himself compared to others through some subject matter or other. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "arrogance."

(63) Conceit and arrogance

880. Therein, what is conceit and arrogance? Here a certain one through birth or through clan or through being a son of good family, etc. through some subject matter or other, at a former time considers himself equal to others, at a later time considers himself superior. Whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "conceit and arrogance."

(64) Inferiority complex

881. Therein, what is inferiority complex? Here a certain one mutters inferiority complex through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other. Whatever such inferiority complex, inferior imagining, state of inferior imagining, disdain, excessive disdain, state of excessive disdain, self-deprecation, self-contempt, self-abuse - this is called "inferiority complex."

(65) Overestimation

882. Therein, what is overestimation? Perceiving as attained what is not attained, perceiving as done what is not done, perceiving as reached what is not reached, perceiving as realized what is not realized; whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "overestimation."

(66) The conceit "I am"

883. Therein, what is the conceit "I am"? Matter: the conceit "I am," the desire "I am," the underlying tendency "I am"; feeling... etc. perception... etc. activities... etc. consciousness: the conceit "I am," the desire "I am," the underlying tendency "I am"; whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "the conceit 'I am'."

(67) Wrong conceit

884. Therein, what is wrong conceit? Here a certain one mutters conceit through evil field of work or through evil field of craft or through evil subject of study or through evil learning or through evil discernment or through evil morality or through evil ascetic practice or through evil moral rules and austerities or through evil view or through some subject matter or other; whatever such conceit, imagination, state of imagining, elevation, elation, flag, exertion, vainglory of consciousness - this is called "wrong conceit."

(68) Thought of relatives

885. Therein, what is thought of relatives? Reasoning, applied thought, wrong thought connected with the family life referring to relatives - this is called "thought of relatives".

(69) Thought of country

886. Therein, what is thought of country? Reasoning, applied thought, wrong thought connected with the family life referring to country - this is called "thought of country".

(70) Thought of immortality

887. Therein, what is thought of immortality? Reasoning, applied thought, wrong thought connected with the family life, connected with difficult practices or connected with wrong view - this is called "thought of immortality."

(71) Thought connected with compassion for others

888. Therein, what is thought connected with compassion for others? Here a certain one dwells in company with laypeople, rejoicing together, sharing another's sorrow, happy when they are happy, unhappy when they are unhappy, when duties to be done have arisen he himself commits to exertion in them. Whatever reasoning, applied thought, wrong thought connected with the family life therein - this is called "thought connected with compassion for others."

(72) Thought connected with material gain and so on

889. Therein, what is thought connected with material gain, honour and fame? Reasoning, applied thought, wrong thought connected with the family life referring to material gain, honour and fame - this is called "thought connected with material gain, honour and fame".

(73) Thought connected with not being despised

890. Therein, what is thought connected with not being despised? Here a certain one through birth or through clan or through being a son of good family or through beauty of complexion or through wealth or through study or through field of work or through field of craft or through subject of study or through learning or through discernment or through some subject matter or other thinks "May others not despise me." Whatever reasoning, applied thought, wrong thought connected with the family life therein - this is called "thought connected with not being despised."

A unit.

2. The Exposition of Twos

(1) Wrath and hostility

891. Therein, what is wrath? Whatever wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called "wrath".

Therein, what is hostility? At a former time wrath, at a later time hostility. Whatever such hostility, bearing ill-will, the state of bearing ill-will, placing, setting up, adjusting, merging together, continuance, strengthening of wrath - this is called "hostility".

(2) Contempt and insolence

892. Therein, what is contempt? Whatever contempt, the act of showing contempt, the state of being contemptuous, harshness, harsh action - this is called "contempt".

Therein, what is insolence? Whatever insolence, the act of showing insolence, insolence as nutriment, ground for contention, rivalry, not giving up - this is called "insolence".

(3) Envy and stinginess

893. Therein, what is envy? Whatever envy, the act of envying, the state of being envious, jealousy, the act of being jealous, the state of being jealous regarding others' material gains, honour, respect, reverence, salutation, and veneration – this is called "envy".

Therein, what is stinginess?

There are five kinds of stinginess -

stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called "stinginess".

(4) Deceit and fraudulence

894. Therein, what is deceit? Here a certain one, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, for the purpose of concealing that, directs an evil wish. He wishes "May they not know me." He thinks "May they not know me." He speaks words "May they not know me." He exerts himself bodily "May they not know me." Whatever such deceit, deceitfulness, transgression, deception, fraud, scattering, evasion, concealment, complete concealment, covering, complete covering, not making manifest, not making open, thorough covering, evil doing - this is called "deceit".

Therein, what is fraudulence? Here a certain one is fraudulent, thoroughly fraudulent. Whatever there is fraudulent, the state of being fraudulent, fraudulence, harshness, the state of harshness, deceptiveness, the state of deceptiveness - this is called "fraudulence".

(5) Ignorance and craving for existence

895. Therein, what is ignorance? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "ignorance".

Therein, what is craving for existence? Whatever desire for existence, lust for existence, delight in existence, craving for existence, affection for existence, fever of existence, infatuation with existence, attachment to existence towards existences - this is called "craving for existence".

(6) View of existence and view of non-existence

896. Therein, what is view of existence? "The self and the world will exist" - whatever such view, wrong view, etc. perverted grasp – this is called "view of existence".

Therein, what is view of non-existence? "The self and the world will not exist" - whatever such view, wrong view, etc. perverted grasp – this is called view of non-existence.

(7) Eternalist view and annihilationist view

897. Therein, what is eternalist view? "The self and the world are eternal" - whatever such view, wrong view, etc. perverted grasp – this is called "eternalist view".

Therein, what is annihilationist view? "The self and the world will be annihilated" - whatever such view, wrong view, etc. perverted grasp – this is called "annihilationist view".

(8) View of finiteness and view of infiniteness

898. Therein, what is the view of finiteness? "The self and the world are finite" - whatever such view, wrong view, etc. perverted grasp – this is called "the view of finiteness".

Therein, what is the view of infiniteness? "The self and the world are infinite" - whatever such view, wrong view, etc. perverted grasp – this is called "the view of infiniteness".

(9) View about the past and view about the future

899. Therein, what is view about the past? Whatever view, wrong view, etc. that arises referring to the past... perverted grasp – this is called "view about the past".

Therein, what is view about the future? Whatever view, wrong view, etc. that arises referring to the future... perverted grasp – this is called "view about the future".

(10) Shamelessness and moral fearlessness

900. Therein, what is shamelessness? Whatever is not being ashamed of what should be ashamed of, not being ashamed of the attainment of evil unwholesome mental states – this is called "shamelessness".

Therein, what is moral fearlessness? Whatever is not having moral fear of what should be feared, not having moral fear of the attainment of evil unwholesome mental states – this is called "moral fearlessness".

(11) Being difficult to admonish and evil friendship

901. Therein, what is being difficult to admonish? When being spoken to about a legitimate matter, the act of being difficult to admonish, the state of being difficult to admonish, being difficult to admonish, grasping in opposition, delight in contrariness, disrespect, disrespectfulness, lack of respect, lack of compliance - this is called "being difficult to admonish".

Therein, what is evil friendship? Those persons who are faithless, immoral, of little learning, stingy, lacking wisdom - whatever association with them, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards them - this is called "evil friendship".

(12) Dishonesty and harshness

902. Therein, what is dishonesty? Whatever dishonesty, state of dishonesty, crookedness, curvedness, tortuousness - this is called "dishonesty".

Therein, what is harshness? Whatever non-softness, state of harshness, hardness, roughness, hardness, stiffness, uprightness of mind, non-softness - this is called "harshness".

(13) Impatience and lack of meekness

903. Therein, what is impatience? Whatever impatience, intolerance, non-endurance, ferocity, harshness, displeasure of the mind - this is called "impatience".

Therein, what is lack of meekness? Bodily transgression, verbal transgression, bodily and verbal transgression - this is called "lack of meekness". All immorality is also lack of meekness.

(14) Harshness of speech and lack of hospitality

904. Therein, what is harshness of speech? Whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such speech. Whatever non-smooth speech, unkindly speech, harsh speech there – this is called "harshness of speech".

Therein, what is lack of hospitality? There are two kinds of hospitality – hospitality with material things and hospitality with the teaching. Here someone is inhospitable either with hospitality through material things or with hospitality through the teaching – this is called "lack of hospitality".

(15) Not guarding the doors of the sense faculties and immoderation in eating

905. Therein, what is not guarding the doors of the sense faculties? Here someone, having seen a form with the eye, is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the eye-faculty, he does not commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the mind faculty, he does not commit to restraint of the mind faculty. Whatever non-guarding, non-protection, non-safeguarding, non-restraint of these six faculties – this is called "not guarding the doors of the sense faculties".

(16) Forgetfulness and lack of full awareness

906. Therein, what is forgetfulness? Whatever absence of mindfulness, absence of recollection, absence of mindfulness, absence of mindfulness, not keeping in mind, not retaining, floating about, forgetting – this is called "forgetfulness".

Therein, what is lack of full awareness? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "lack of full awareness".

(17) Failure in morality and failure in view

907. Therein, what is failure in morality? Whatever is bodily transgression, verbal transgression, bodily and verbal transgression - this is called "failure in morality". All immorality is also failure in morality.

Therein, what is failure in (right) view? "There is not what is given, there is not what is sacrificed, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves" - whatever such view, wrong view, etc. perverted grasp – this is called "failure in (right) view". All wrong view is failure in (right) view.

(18) Internal mental fetters and external mental fetters

908. Therein, what is the internal mental fetter?

Five lower mental fetters -

The internal mental fetter. The five higher mental fetters - the external mental fetter.

A dyad.

3. The Exposition of Threes

(1) Three unwholesome roots

909. Therein, what are the three unwholesome roots? Greed, hate, delusion.

Therein, what is greed? Whatever lust, passion, attraction, compliance, delight, passionate delight, mental passion, desire, infatuation, holding, greed, intense greed, attachment, mire, longing, deceit, genetrix, producer, seamstress, ensnarer, flowing, clinging, stream, spread, accumulator, companion, aspiration, conduit to existence, forest, undergrowth, intimacy, affection, expectation, kinship, hope, wishing, the state of wishing, hope for visible form, hope for sound, hope for odour, hope for flavour, hope for tangible object, hope for material gain, hope for wealth, hope for sons, hope for life, praying, intense praying, the act of praying, the state of having prayed, greed, the act of being greedy, the state of being greedy, tail-wagging, desire for excellence, lust for what is not according to the Teaching, unrighteous greed, attachment, desiring, longing, yearning, aspiring, sensual craving, craving for existence, craving for non-existence, craving for fine-material existence, craving for immaterial existence, craving for cessation, craving for sound, craving for visible form, craving for odour, craving for flavour, craving for tangible object, craving for mental objects, mental flood, mental bond, mental knot, clinging, obstruction, mental hindrance, covering, bondage, impurity, underlying tendency, prepossession, creeper, avarice, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain, river of craving, net of craving, leash of craving, ocean of craving, covetousness, greed, unwholesome root - this is called "greed".

Therein, what is hate? "He has done harm to me" - resentment arises; "he is doing harm to me" - resentment arises; "he will do harm to me" - resentment arises; "he has done harm to one who is dear and agreeable to me", etc. he is doing harm, etc. "he will do harm" - resentment arises; "he has done good to one who is disagreeable and unpleasant to me", etc. he is doing good, etc. "he will do good" - resentment arises; or else resentment arises without reason. Whatever such resentment of the mind, repulsion, aversion, opposition, irritation, fury, rage, hate, corruption, wickedness, mental corruption, ill-will, wrath, anger, the state of being angry, hate, hating, the state of having hated, corruption, being corrupted, the state of having been corrupted, opposition, hostility, ferocity, harshness, displeasure of the mind - this is called "hate".

Therein, what is delusion? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering, not knowing the past, not knowing the future, not knowing both the past and the future, not knowing phenomena that are dependently arisen through specific conditionality, whatever such not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "delusion". These are the three unwholesome roots.

(2) Three unwholesome thoughts

910. Therein, what are the three unwholesome thoughts? Sensual thought, thought of anger, thought of violence.

Therein, what is sensual thought? Reasoning connected with sensuality, applied thought, wrong thought - this is called "sensual thought".

Therein, what is thought of anger? Reasoning connected with anger, applied thought, wrong thought - this is called "thought of anger".

Therein, what is thought of violence? Reasoning connected with violence, applied thought, wrong thought - this is called "thought of violence". These are the three unwholesome thoughts.

(3) Three unwholesome perceptions

911. Therein, what are the three unwholesome perceptions? Perception of sensuality, perception of anger, perception of violence.

Therein, what is perception of sensuality? Perception connected with sensuality, perceiving, the state of having perceived - this is called "perception of sensuality".

Therein, what is perception of anger? Perception connected with anger, perceiving, the state of having perceived - this is called "perception of anger".

Therein, what is perception of violence? Perception connected with violence, perceiving, the state of having perceived - this is called "perception of violence". These are the three unwholesome perceptions.

(4) Three unwholesome elements

912. Therein, what are the three unwholesome elements? Sensual element, the element of anger, violence element.

Therein, what is the sensual element? Sensual thought is the sensual element. Thought of anger is the element of anger. Thought of violence is the violence element.

Therein, what is sensual thought? Reasoning connected with sensuality, applied thought, wrong thought - this is called "sensual thought".

Therein, what is thought of anger? Reasoning connected with anger, applied thought, wrong thought - this is called "thought of anger".

Therein, what is thought of violence? Reasoning connected with violence, applied thought, wrong thought - this is called "thought of violence". These are the three unwholesome elements.

(5) Three kinds of misconduct

913. Therein, what are the three kinds of misconduct? Bodily misconduct, verbal misconduct, mental misconduct.

Therein, what is bodily misconduct? Killing living beings, taking what is not given, sexual misconduct - this is called "bodily misconduct".

Therein, what is verbal misconduct? Lying, divisive speech, harsh speech, idle chatter - this is called "verbal misconduct".

Therein, what is mental misconduct? Covetousness, anger, wrong view - this is called "mental misconduct".

Therein, what is bodily misconduct? Unwholesome bodily action is bodily misconduct, unwholesome verbal action is verbal misconduct, unwholesome mental action is mental misconduct.

Therein, what is unwholesome bodily action? Unwholesome bodily volition is unwholesome bodily action, unwholesome verbal volition is unwholesome verbal action, unwholesome mental volition is unwholesome mental action. These are the three kinds of misconduct.

(6) Three mental corruptions

914. Therein, what are the three mental corruptions? Mental corruption of sensuality, mental corruption of existence, mental corruption of ignorance.

Therein, what is mental corruption of sensuality? Whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment towards sensual pleasures - this is called "mental corruption of sensuality".

Therein, what is mental corruption of existence? Whatever desire for existence towards existences, etc. attachment to existence - this is called "mental corruption of existence".

Therein, what is mental corruption of ignorance? Not knowing suffering, etc. bar of ignorance, delusion, unwholesome root - this is called "mental corruption of ignorance". These are the three mental corruptions.

(7) Three mental fetters

915. Therein, what are the three mental fetters? Identity view, sceptical doubt, adherence to moral rules and austerities.

Therein, what is 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... 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. Whatever such view, wrong view, etc. perverted grasp – this is called "identity view".

Therein, what is sceptical doubt? One is uncertain about the Teacher, doubts sceptically; is uncertain about the Teaching, doubts sceptically; is uncertain about the Community, doubts sceptically; is uncertain about the training, doubts sceptically; is uncertain about the past, doubts sceptically; is uncertain about the future, doubts sceptically; is uncertain about both the past and the future, doubts sceptically; is uncertain about phenomena that are dependently arisen through specific conditionality, doubts sceptically. Whatever such uncertainty, the act of being uncertain, the state of being uncertain, state of obstinacy of consciousness, mental perplexity – this is called "sceptical doubt".

Therein, what is adherence to moral rules and austerities? "Among ascetics and brahmins outside of this, by morality there is purification, by ascetic practice there is purification, by moral rules and austerities there is purification" – whatever such view, wrong view, etc. perverted grasp – this is called "adherence to moral rules and austerities". These are the three mental fetters.

(8) Three cravings

916. Therein, what are the three cravings? Sensual craving, craving for existence, craving for non-existence.

Therein, what is craving for existence? Lust accompanied by the view of existence, passion, mental passion - this is called "craving for existence".

Therein, what is craving for non-existence? Lust accompanied by the annihilationist view, passion, mental passion - this is called "craving for non-existence". The remaining craving is sensual craving.

Therein, what is sensual craving? Lust connected with the sensual element, passion, mental passion - this is called "sensual craving".

Lust connected with the fine-material element and immaterial element, passion, mental passion - this is called "craving for existence".

Lust accompanied by the annihilationist view, passion, mental passion - this is called "craving for non-existence". These are the three cravings.

(9) Another three cravings

917. Therein, what are another three cravings? Sensual craving, craving for fine-material existence, craving for immaterial existence.

Therein, what is sensual craving? Lust connected with the sensual element, passion, mental passion - this is called "sensual craving".

Therein, what is craving for fine-material existence? Lust connected with the fine-material element, passion, mental passion - this is called "craving for fine-material existence".

Therein, what is craving for immaterial existence? Lust connected with the immaterial element, passion, mental passion - this is called "craving for immaterial existence". These are the three cravings.

(10) Another three cravings

918. Therein, what are another three cravings? Craving for fine-material existence, craving for immaterial existence, craving for cessation.

Therein, what is craving for fine-material existence? Lust connected with the fine-material element, passion, mental passion - this is called "craving for fine-material existence".

Therein, what is craving for immaterial existence? Lust connected with the immaterial element, passion, mental passion - this is called "craving for immaterial existence".

Therein, what is craving for cessation? Lust accompanied by the annihilationist view, passion, mental passion - this is called "craving for cessation". These are the three cravings.

(11) Three searches

919. Therein, what are the three searches? Sensual seeking, seeking existence, seeking the holy life.

Therein, what is sensual seeking? Whatever sensual desire towards sensual pleasures, etc. sensual attachment - this is called "sensual seeking".

Therein, what is seeking existence? Whatever desire for existence towards existences, etc. attachment to existence - this is called "seeking existence".

Therein, what is seeking the holy life? "The world is eternal" or "the world is non-eternal" - or etc. "The Tathāgata neither exists nor does not exist after death" or whatever such view, wrong view, etc. perverted grasp – this is called "seeking the holy life".

Therein, what is sensual seeking? Sensual lust, co-existent unwholesome bodily action, verbal action, mental action - this is called "sensual seeking".

Therein, what is seeking existence? Lust for existence, co-existent unwholesome bodily action, verbal action, mental action - this is called "seeking existence".

Therein, what is seeking the holy life? Extreme-grasping view, co-existent unwholesome bodily action, verbal action, mental action - this is called "seeking the holy life". These are the three searches.

(12) Three discriminations

920. Therein, what are the three discriminations? The discrimination 'I am superior', the discrimination 'I am equal', the discrimination 'I am inferior' – these are the three discriminations.

(13) Three fears

921. Therein, what are the three fears? Fear of birth, fear of ageing, fear of death.

Therein, what is fear of birth? Dependent on birth, fear, frightfulness, trepidation, terror, mental fright - this is called "fear of birth".

Therein, what is fear of ageing? Dependent on ageing, fear, frightfulness, trepidation, terror, mental fright - this is called "fear of ageing".

Therein, what is fear of death? Dependent on death, fear, frightfulness, trepidation, terror, mental fright - this is called "fear of death". These are the three fears.

(14) Three darknesses

922. Therein, what are the three darknesses? Referring to the past period of time, one is uncertain, doubts sceptically, does not resolve upon it, is not confident; or referring to the future period of time, one is uncertain, doubts sceptically, does not resolve upon it, is not confident; or referring to the present period of time at this moment, one is uncertain, doubts sceptically, does not resolve upon it, is not confident – these are the three darknesses.

(15) Three spheres of sectarian doctrines

923. Therein, what are the three spheres of sectarian doctrines? Here a certain ascetic or brahmin holds such a doctrine and view: "Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past." But here a certain ascetic or brahmin holds such a doctrine and view: "Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord." But here a certain ascetic or brahmin holds such a doctrine and view: "Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition." These are the three spheres of sectarian doctrines.

(16) Three possessions

924. Therein, what are the three possessions? Lust is a possession, hate is a possession, delusion is a possession - these are the three possessions.

(17) Three blemishes

Therein, what are the three blemishes? Lust is a blemish, hate is a blemish, delusion is a blemish - these are the three blemishes.

(18) Three stains

Therein, what are the three stains? Lust is a stain, hate is a stain, delusion is a stain - these are the three stains.

(19) Three unrighteousnesses

Therein, what are the three unrighteousnesses? Lust is unrighteousness, hate is unrighteousness, delusion is unrighteousness - these are the three unrighteousnesses.

(20) Another three unrighteousnesses

Therein, what are another three unrighteousnesses? Bodily unrighteousness, verbal unrighteousness, mental unrighteousness - these are the three unrighteousnesses.

(21) Three fires

Therein, what are the three fires? The fire of lust, the fire of hate, the fire of delusion - these are the three fires.

(22) Three corruptions

Therein, what are the three corruptions? The corruption of lust, the corruption of hate, the corruption of delusion - these are the three corruptions.

(23) Another three corruptions

Therein, what are another three corruptions? Bodily corruption, verbal corruption, mental corruption - these are the three corruptions.

(24)

View of gratification

925. Therein, what is view of gratification? Here a certain ascetic or brahmin holds such a doctrine and view: "There is no fault in sensual pleasures." He commits to gulping down sensual pleasures. This is called "view of gratification".

View of self

Therein, what is 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. Whatever such view, wrong view, etc. perverted grasp – this is called "view of self".

Wrong view

Therein, what is wrong view? "There is not what is given, there is not what is sacrificed, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves" - whatever such view, wrong view, etc. perverted grasp – this is called "wrong view". Eternalist view is view of gratification, identity view is view of self, annihilationist view is wrong view.

(25)

Discontent

926. Therein, what is discontent? In remote lodgings or in various highly wholesome mental states, discontent, discontentedness, dissatisfaction, lack of delight, longing, anxiety – this is called "discontent".

Harming

Therein, what is harming? Here a certain one harasses beings with the hand or with a clod or with a stick or with a knife or with a rope or with some other thing, whatever such harassing, vexing, hurting, injuring, angering, enraging, injuring others - this is called "harming".

Unrighteous conduct

Therein, what is unrighteous conduct? Unrighteous conduct and uneven conduct by body, unrighteous conduct and uneven conduct by speech, unrighteous conduct and uneven conduct by mind – this is called "unrighteous conduct".

(26)

Being difficult to admonish

927. Therein, what is being difficult to admonish? When being spoken to about a legitimate matter, the act of being difficult to admonish, the state of being difficult to admonish, being difficult to admonish, grasping in opposition, delight in contrariness, disrespect, disrespectfulness, lack of respect, lack of compliance - this is called "being difficult to admonish".

Evil friendship

Therein, what is evil friendship? Those persons who are faithless, immoral, of little learning, stingy, unwise - whatever association with them, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards them - this is called "evil friendship".

Perception of diversity

Therein, what is perception of diversity? Perception of sensuality, perception of anger, perception of violence - this is called "perception of diversity". All unwholesome perception is perception of diversity.

(27)

Restlessness

928. Therein, what is restlessness? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called "restlessness".

Idleness

Therein, what is idleness? The release of consciousness in bodily misconduct or verbal misconduct or mental misconduct or in the five types of sensual pleasure, the non-arising of release, inattentive practice in the development of wholesome mental states, non-persevering practice, unsteady practice, sluggish conduct, abandoned desire, abandoned responsibility, non-repetition, non-development, non-cultivation, non-determination, non-pursuit, negligence - this is called "idleness".

Negligence

Therein, what is negligence? The release of consciousness in bodily misconduct or verbal misconduct or mental misconduct or in the five types of sensual pleasure, the non-arising of release, inattentive practice in the development of wholesome mental states, non-persevering practice, unsteady practice, sluggish conduct, abandoned desire, abandoned responsibility, non-repetition, non-development, non-cultivation, non-determination, non-pursuit, negligence; whatever such negligence, act of being negligent, state of negligence - this is called "negligence".

(28)

Discontent

929. Therein, what is discontent? Whatever is the desire for more of one who is not content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, or with the five types of sensual pleasure, whatever such wish, state of wishing, discontent, lust, passion, mental passion - this is called "discontent."

Lack of full awareness

Therein, what is lack of full awareness? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "lack of full awareness."

Great desire

Therein, what is great desire? Whatever is the desire for more of one who is not content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, or with the five types of sensual pleasure, whatever such wish, state of wishing, great desire, lust, passion, mental passion - this is called "great desire."

(29)

Shamelessness

930. Therein, what is shamelessness? Whatever is not being ashamed of what should be ashamed of, not being ashamed of the attainment of evil unwholesome mental states – this is called "shamelessness".

Moral fearlessness

Negligence

(30)

Disrespect

931. Therein, what is disrespect? Whatever disrespect, disrespectfulness, lack of respect, lack of compliance, not heeding, not heeding manner, state of not heeding, lack of good conduct, lack of consideration - this is called "disrespect".

Being difficult to admonish

Therein, what is being difficult to admonish? When being spoken to about a legitimate matter, the act of being difficult to admonish, the state of being difficult to admonish, being difficult to admonish, grasping in opposition, delight in contrariness, disrespect, disrespectfulness, lack of respect, lack of compliance - this is called "being difficult to admonish".

Evil friendship

Therein, what is evil friendship? Those persons who are faithless, immoral, of little learning, stingy, lacking wisdom - whatever association with them, close association, intimate association, using them, companionship, close companionship, devotion, close devotion, inclination towards them - this is called "evil friendship".

(31)

Faithlessness

932. Therein, what is faithlessness? Here a certain one is faithless, does not have faith in the Buddha or the Dhamma or the Community, whatever such faithlessness, not believing, not settling upon, lack of confidence - this is called "faithlessness".

Illiberality

Therein, what is illiberality? There are five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings. Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, miserliness, the state of being harsh, the state of not grasping of the mind - this is called "illiberality".

Idleness

(32)

Restlessness

933. Therein, what is restlessness? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called "restlessness".

Non-restraint

Therein, what is non-restraint? Here someone, having seen a form with the eye, is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the eye-faculty, he does not commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the mind faculty, he does not commit to restraint of the mind faculty - this is called "non-restraint".

Immorality

Therein, what is immorality? Bodily transgression, verbal transgression, bodily and verbal transgression - this is called "immorality".

(33)

Not wishing to see the noble ones

934. Therein, what is not wishing to see the noble ones? Therein, which are the noble ones? "Noble ones" are called Buddhas and disciples of the Buddha. Whatever not wishing to see, not wishing to behold, not wishing to meet, not wishing to come together with these noble ones – this is called "not wishing to see the noble ones".

Not wishing to hear the Good Teaching

Therein, what is not wishing to hear the Good Teaching? Therein, what is the Good Teaching? The four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path – this is called "the Good Teaching". Whatever not wishing to hear, not wishing to listen, not wishing to learn, not wishing to retain this Good Teaching – this is called "not wishing to hear the Good Teaching".

Being of a censorious mind

Therein, what is being of a censorious mind? Therein, what is censure? Whatever censure, repeated censure, censuring, repeated censuring, the state of being repeatedly censorious, disdain, contempt, abuse, fault-finding – this is called "being of a censorious mind".

(34)

Forgetfulness

935. Therein, what is forgetfulness? Whatever absence of mindfulness, absence of recollection, absence of mindfulness, absence of mindfulness, not keeping in mind, not retaining, floating about, forgetting – this is called "forgetfulness".

Lack of full awareness

Therein, what is lack of full awareness? Whatever not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "lack of full awareness".

Distraction of the mind

Therein, what is distraction of the mind? Whatever restlessness of the mind, non-appeasement, distraction of the mind, turmoil of the mind - this is called "distraction of the mind".

(35)

Unwise attention

936. Therein, what is unwise attention? Unwise attention regarding the impermanent as "permanent", unwise attention regarding suffering as "happiness", unwise attention regarding non-self as "self", unwise attention regarding the unattractive as "beautiful", or contrary to the truths, the adverting of consciousness, the turning towards, reflective attention, attentiveness, attention - this is called "unwise attention".

Following the wrong path

Therein, what is following the wrong path? Therein, what is the wrong path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration - this is called "wrong path". Whatever association with this wrong path, close association, intimate association, companionship, close companionship, devotion, close devotion, inclination towards it - this is called "following the wrong path".

And sluggishness of mind

Therein, what is sluggishness of mind? Whatever unwieldiness of consciousness, unfitness for work, sluggishness, stolidity, shrinking, the act of shrinking, the state of having shrunk, sloth, being slothful, the state of sloth of consciousness – this is called "sluggishness of mind".

A triad.

4. The Exposition of Fours

(1) Four mental corruptions

937. Therein, what are the four mental corruptions? Mental corruption of sensuality, mental corruption of existence, mental corruption of wrong view, mental corruption of ignorance.

Mental corruption of sensuality

Mental corruption of existence

Therein, what is mental corruption of existence? Whatever desire for existence towards existences, etc. attachment to existence - this is called "mental corruption of existence".

Mental corruption of wrong view

Therein, what is mental corruption of wrong view? "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". Whatever such view, wrong view, etc. perverted grasp – this is called "mental corruption of wrong view". All wrong view is mental corruption of wrong view.

Mental corruption of ignorance

Therein, what is mental corruption of ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering, not knowing the past, not knowing the future, not knowing both the past and the future, not knowing phenomena that are dependently arisen through specific conditionality. Whatever such not knowing, non-seeing, etc. bar of ignorance, delusion, unwholesome root - this is called "mental corruption of ignorance". These are the four mental corruptions.

(2-5) Four mental knots and so on

938. Therein, what are the four mental knots? Etc. Four mental floods, etc. Four mental bonds, etc. Four kinds of clinging? Clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self.

Clinging to sensual pleasures

Therein, what is clinging to sensual pleasures? Whatever sensual desire towards sensual pleasures, etc. sensual attachment - this is called "clinging to sensual pleasures".

Clinging to views

Therein, what is clinging to views? "There is not what is given, there is not what is sacrificed, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves." Whatever such view, wrong view, etc. perverted grasp – this is called "clinging to views". Setting aside clinging to moral rules and austerities and clinging to the doctrine of self, all wrong view is clinging to views.

Clinging to moral rules and austerities

Therein, what is clinging to moral rules and austerities? Among ascetics and brahmins outside of this, "by morality there is purification, by ascetic practice there is purification, by moral rules and austerities there is purification." Whatever such view, wrong view, etc. perverted grasp – this is called "clinging to moral rules and austerities".

Clinging to the doctrine of self

Therein, what is clinging to 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. 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. Whatever such view, wrong view, etc. perverted grasp – this is called "clinging to the doctrine of self". These are the four kinds of clinging.

(6) Four craving arisings

939. Therein, what are the four craving arisings? Craving when arising arises in a monk because of robes, or craving when arising arises in a monk because of almsfood, or craving when arising arises in a monk because of lodging, or craving when arising arises in a monk because of this or that existence - these are the four craving arisings.

(7) Four ways of going to bias

Therein, what are the four ways of going to bias? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear. Whatever such bias, going to bias, going through desire, going through factionalism, going like water - these are the four ways of going to bias.

(8) Four perversions

Therein, what are the four perversions? Perversion of perception, perversion of consciousness, perversion of view regarding the impermanent as "permanent"; perversion of perception, perversion of consciousness, perversion of view regarding suffering as "happiness"; perversion of perception, perversion of consciousness, perversion of view regarding non-self as "self"; perversion of perception, perversion of consciousness, perversion of view regarding the unattractive as "beautiful" - these are the four perversions.

(9) Four ignoble statements

Therein, what are the four ignoble statements? Claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognised what has not been cognised - these are the four ignoble statements.

(10) Another four ignoble statements

Therein, what are another four ignoble statements? Claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognised what has been cognised - these are the four ignoble statements.

(11) Four kinds of misconduct

Therein, what are the four kinds of misconduct? Killing living beings, taking what is not given, sexual misconduct, lying - these are the four kinds of misconduct.

(12) Another four kinds of misconduct

Therein, what are another four kinds of misconduct? Lying, divisive speech, harsh speech, idle chatter - these are the four kinds of misconduct.

(13) Four fears

Therein, what are the four fears? The fear of birth, the fear of ageing, the fear of illness, the fear of death - these are the four fears.

(14) Another four fears

Therein, what are another four fears? The fear of kings, the fear of thieves, the fear of fire, the fear of water - these are the four fears.

Therein, what are another four fears? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish - these are the four fears.

Therein, what are another four fears? Fear of self-censure, fear of censure by others, fear of punishment, fear of an unfortunate realm - these are the four fears.

(15) Four views

Therein, what are the four views? The view arises as true and reliable: "Pleasure and pain are self-made"; the view arises as true and reliable: "Pleasure and pain are made by another"; the view arises as true and reliable: "Pleasure and pain are both self-made and made by another"; the view arises as true and reliable: "Pleasure and pain are neither self-made nor made by another but fortuitously arisen" - these are the four views.

A tetrad.

5. The Exposition of Fives

(1) Five lower mental fetters

940. Therein, what are the five lower mental fetters? Identity view, sceptical doubt, adherence to moral rules and austerities, sensual desire, anger - these are the five lower mental fetters.

(2) Five higher mental fetters

Therein, what are the five higher mental fetters? Lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance - these are the five higher mental fetters.

(3) Five kinds of stinginess

Therein, what are the five kinds of stinginess? Stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings - these are the five kinds of stinginess.

(4) Five attachments

Therein, what are the five attachments? Attachment of lust, attachment of hate, attachment of delusion, attachment of conceit, attachment of views - these are the five attachments.

(5) Five darts

Therein, what are the five darts? The dart of lust, the dart of hate, the dart of delusion, the dart of conceit, the dart of wrong view - these are the five darts.

(6) Five mental rigidities

941. Therein, what are the five mental rigidities? One is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident; is uncertain about the Teaching, doubts sceptically, does not resolve upon it, is not confident; is uncertain about the Community, doubts sceptically, does not resolve upon it, is not confident; is uncertain about the training, doubts sceptically, does not resolve upon it, is not confident; is angry towards one's fellows in the holy life, displeased, with a struck mind, with barrenness arisen - these are the five mental rigidities.

(7) Five bondages of mind

Therein, what are the five bondages of mind? One is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving; is not free from lust towards the body... is not free from lust towards material form... having eaten as much as one likes to fill one's belly, one dwells devoted to the pleasure of sleeping, the pleasure of lying on one's side, the pleasure of torpor; lives the holy life having aspired to a certain order of gods - "By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity" - these are the five bondages of mind.

(8) Five mental hindrances

Therein, what are the five mental hindrances? The mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt - these are the five mental hindrances.

(9) Five actions with immediate result

Therein, what are the five actions with immediate result? A mother has been deprived of life, a father has been deprived of life, a Worthy One has been deprived of life, blood has been drawn from a Tathāgata with a malicious mind, the monastic community has been split - these are the five actions with immediate result.

(10) Five views

Therein, what are the five views? "The self is percipient and healthy after death" - thus some assert; "The self is non-percipient and healthy after death" - thus some assert; "The self is neither percipient nor non-percipient and healthy after death" - thus some assert; or else they proclaim the annihilation, destruction and non-existence of an existing being; or else some assert Nibbāna in the present life - these are the five views.

(11) Five enmities

942. Therein, what are the five enmities? Killing living beings, taking what is not given, sexual misconduct, lying, spirits, liquor and intoxicants that cause negligence - these are the five enmities.

(12) Five disasters

Therein, what are the five disasters? Disaster regarding relatives, disaster regarding wealth, disaster regarding illness, disaster regarding morality, disaster regarding view - these are the five disasters.

(13) Five dangers of impatience

Therein, what are the five dangers of impatience? One is not dear to many people, not agreeable, one abounds in enmity, one abounds in faults, one dies deluded, upon the body's collapse at death one is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - these are the five dangers of impatience.

(14) Five fears

Therein, what are the five fears? Fear of livelihood, fear of ill-repute, fear of timidity in assemblies, fear of death, fear of an unfortunate realm - these are the five fears.

(15) Five doctrines of Nibbāna in this present life

943. Therein, what are the five doctrines of Nibbāna in this present life?

Here a certain ascetic or brahmin holds such a doctrine and view: "When, good sir, this self is endowed and furnished with the five cords of sensual pleasure, at this point, good sir, this self has attained supreme Nibbāna in this present life." Thus some proclaim supreme Nibbāna in this very life for an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of, I do not say it does not exist. But, good sir, this self has not attained supreme Nibbāna in this present life to that extent. What is the reason for this? Because, good sir, sensual pleasures are impermanent, suffering, subject to change. From their alteration and change arise sorrow, lamentation, suffering, displeasure and anguish. When, good sir, this self, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, at this point, good sir, this self has attained supreme Nibbāna in this present life." Thus some proclaim supreme Nibbāna in this very life for an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self has not attained supreme Nibbāna in this present life to that extent. What is the reason for this? Because whatever is thought about and examined there, by that this is declared to be gross. When, good sir, this self, with the subsiding of applied and sustained thought, etc. enters and dwells in the second meditative absorption, at this point, good sir, this self has attained supreme Nibbāna in this present life." Thus some proclaim supreme Nibbāna in this very life for an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self has not attained supreme Nibbāna in this present life to that extent. What is the reason for this? Because whatever there is of rapture and mental elation, by that this is declared to be gross. When, good sir, this self, with the fading away of rapture, etc. enters and dwells in the third meditative absorption, at this point, good sir, this self has attained supreme Nibbāna in this present life." Thus some proclaim supreme Nibbāna in this very life for an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self has not attained supreme Nibbāna in this present life to that extent. What is the reason for this? Because whatever mental occupation there is with happiness and joy, by that this is declared to be gross. When, good sir, this self, with the abandoning of pleasure, etc. enters and dwells in the fourth meditative absorption, to that extent, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being. These are the five doctrines of Nibbāna in this present life.

A pentad.

6. The Exposition of Sixes

(1) Six sources of contention

944. Therein, what are the six sources of contention? Wrath, contempt, envy, fraudulence, evil desire, adhering to one's own views - these are the six sources of contention.

(2) Six desires and lusts

Therein, what are the six desires and lusts? Desires and lusts are states connected with the household life. Regarding agreeable forms, lust connected with the household life, passion, mental passion; regarding agreeable sounds, etc. Regarding agreeable odours, etc. Regarding agreeable flavours, etc. Regarding agreeable tangible objects, etc. Regarding agreeable mental phenomena, lust connected with the household life, passion, mental passion - these are the six desires and lusts.

(3) Six cases of opposition

Therein, what are the six cases of opposition? Regarding disagreeable forms, resentment of the mind, repulsion, ferocity, harshness, displeasure of the mind; regarding disagreeable sounds, etc. Regarding disagreeable odours, etc. Regarding disagreeable flavours, etc. Regarding disagreeable tangible objects, etc. Regarding disagreeable mental phenomena, resentment of the mind, repulsion, ferocity, harshness, displeasure of the mind - these are the six cases of opposition.

(4) Six classes of craving

Therein, what are the six classes of craving? Craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects - these are the six classes of craving.

(5) Six disrespects

945. Therein, what are the six disrespects? One dwells disrespectful towards the Teacher, not deferential; dwells disrespectful towards the Teaching, not deferential; dwells disrespectful towards the Community, not deferential; dwells disrespectful towards the training, not deferential; dwells disrespectful towards diligence, not deferential; dwells disrespectful towards hospitality, not deferential - these are the six disrespects.

(6) Six things leading to decline

Therein, what are the six things leading to decline? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, taking pleasure in bonding, taking pleasure in obsession - these are the six things leading to decline.

(7) Another six things leading to decline

946. Therein, what are another six things leading to decline? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, being difficult to admonish, evil friendship - these are the six things leading to decline.

(8) Six explorations with pleasure

Therein, what are the six explorations with pleasure? Having seen a form with the eye, one explores a form that is a basis for pleasure; having heard a sound with the ear... etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure - these are the six explorations with pleasure.

(9) Six explorations with displeasure

Therein, what are the six explorations with displeasure? Having seen a form with the eye, one explores a form that is a basis for displeasure; having heard a sound with the ear... etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, one explores a mental object that is a basis for displeasure - these are the six explorations with displeasure.

(10) Six explorations with equanimity

Therein, what are the six explorations with equanimity? Having seen a form with the eye, one explores a form that is a basis for equanimity; having heard a sound with the ear... etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, one explores a mental object that is a basis for equanimity - these are the six explorations with equanimity.

(11) Six pleasures connected with the household life

947. Therein, what are the six pleasures connected with the household life? Regarding agreeable forms, mental comfort connected with the household life, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact; regarding agreeable sounds, etc. Regarding agreeable odours, etc. Regarding agreeable flavours, etc. Regarding agreeable tangible objects, etc. Regarding agreeable mental phenomena, mental comfort connected with the household life, mental happiness, comfortable and pleasant feeling born of mind-contact, comfortable and pleasant feeling born of mind-contact - These are the six pleasures connected with the household life.

(12) Six displeasures connected with the household life

Therein, what are the six displeasures connected with the household life? Regarding disagreeable forms, mental discomfort connected with the household life, mental pain, uncomfortable and painful feeling born of mind-contact, uncomfortable and painful feeling born of mind-contact; regarding disagreeable sounds, etc. Regarding disagreeable odours, etc. Regarding disagreeable flavours, etc. Regarding disagreeable tangible objects, etc. Regarding disagreeable mental phenomena, mental discomfort connected with the household life, mental pain, uncomfortable and painful feeling born of mind-contact, uncomfortable and painful feeling born of mind-contact - These are the six displeasures connected with the household life.

(13) Six equanimities connected with the household life

Therein, what are the six equanimities connected with the household life? Regarding forms that are grounds for equanimity, mental feeling connected with the household life that is neither comfortable nor uncomfortable, neither-unpleasant-nor-pleasant feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling born of mind-contact; regarding sounds that are grounds for equanimity, etc. Regarding odours that are grounds for equanimity, etc. Regarding flavours that are grounds for equanimity, etc. Regarding tangible objects that are grounds for equanimity, etc. Regarding mental phenomena that are grounds for equanimity, mental feeling connected with the household life that is neither comfortable nor uncomfortable, neither-unpleasant-nor-pleasant feeling born of mind-contact, neither-unpleasant-nor-pleasant feeling born of mind-contact - These are the six equanimities connected with the household life.

(14) Six views

948. Therein, what are the six views? Either the view arises in him as true and reliable: "There is a self for me"; or the view arises in him as true and reliable: "There is no self for me"; or the view arises in him as true and reliable: "I perceive self by means of self"; or the view arises in him as true and reliable: "I perceive non-self by means of self"; or the view arises in him as true and reliable: "I perceive self by means of non-self"; or else he has such a view: "This self of mine that speaks and experiences, experiences here and there for a long time the result of good and bad actions. That self, being born, did not not exist; that self, being born, will not not exist; it is permanent, stable, eternal, not subject to change" - or else the view arises in him as true and reliable. These are the six views.

A set of six.

7. The Exposition of Sevens

(1) Seven underlying tendencies

949. Therein, what are the 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 - these are the seven underlying tendencies.

(2) Seven mental fetters

Therein, what are the seven mental fetters? The mental fetter of sensual lust, the mental fetter of aversion, the mental fetter of conceit, the mental fetter of wrong view, the mental fetter of sceptical doubt, the mental fetter of lust for existence, the mental fetter of ignorance - these are the seven mental fetters.

(3) Seven prepossessions

Therein, what are the seven prepossessions? Prepossession by sensual lust, prepossession by aversion, prepossession by conceit, prepossession by wrong view, prepossession by sceptical doubt, prepossession by lust for existence, prepossession by ignorance - these are the seven prepossessions.

(4) Seven bad qualities

950. Therein, what are the seven bad qualities? One is faithless, is shameless, has no moral fear, is of little learning, is lazy, is unmindful, is unwise - these are the seven bad qualities.

(5) Seven kinds of misconduct

Therein, what are the seven kinds of misconduct? Killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, idle chatter - these are the seven kinds of misconduct.

(6) Seven conceits

Therein, what are the seven conceits? Conceit, arrogance, conceit and arrogance, inferiority complex, overestimation, the conceit "I am," wrong conceit - these are the seven conceits.

(7) Seven views

951. Therein, what are the seven views? Here a certain ascetic or brahmin holds such a doctrine and view: "When, good sir, this self that is material, made of the four great elements, originating from mother and father, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that is divine, material, belonging to the sense-sphere, feeding on material food. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that is divine, material, mind-made, with all major and minor parts, with complete faculties. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," belongs to the plane of infinite space. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the plane of infinite space, aware that "consciousness is infinite," belongs to the plane of infinite consciousness. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the plane of infinite consciousness, aware that "there is nothing," belongs to the plane of nothingness. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being.

Another says this to him - "There is indeed, good sir, this self that you speak of. I do not say it does not exist. But, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the plane of nothingness, belongs to the plane of neither-perception-nor-non-perception. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated." Thus some proclaim the annihilation, destruction and non-existence of an existing being. These are the seven views.

A set of seven.

8. The Exposition of Eights

(1) Eight bases of mental defilements

952. Therein, what are the eight bases of mental defilements? Greed, hate, delusion, conceit, wrong view, sceptical doubt, sloth, restlessness - these are the eight bases of mental defilements.

(2) Eight cases of laziness

953. Therein, what are the eight cases of laziness?

Here a monk has work to be done. He thinks thus: "Work will have to be done by me. But while doing the work my body will become weary. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the first case of laziness.

Furthermore, a monk has done work. He thinks thus: "I have done work. But while doing the work my body became weary. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the second case of laziness.

Furthermore, a monk has a path to be walked. He thinks thus: "A path will have to be walked by me. But while walking the path my body will become weary. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the third case of laziness.

Furthermore, a monk has walked a path. He thinks thus: "I have walked the path. But while walking the path my body became weary. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the fourth case of laziness.

Furthermore, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: "I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself. My body is weary and unfit for work. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the fifth case of laziness.

Furthermore, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: "I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself. My body is weary and unfit for work, as if stuffed with beans, methinks. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the sixth case of laziness.

Furthermore, a monk has arisen a slight illness. He thinks thus: "This slight illness has arisen in me. There is reason to lie down. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the seventh case of laziness.

Furthermore, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: "I have recovered from illness, not long after recovering from sickness. My body is weak and unfit for work. Come, let me lie down." He lies down; he does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the eighth case of laziness. These are the eight cases of laziness.

(3) Repulsion of the mind regarding the eight worldly adversities

954. Therein, regarding which eight worldly adversities is there repulsion of the mind? Passion regarding material gain, opposition regarding loss, passion regarding fame, opposition regarding disgrace, passion regarding praise, opposition regarding blame, passion regarding happiness, opposition regarding suffering - regarding these eight worldly adversities is repulsion of the mind.

(4) Eight ignoble statements

955. Therein, what are the eight ignoble statements? Claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognised what has not been cognised, claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognised what has been cognised - these are the eight ignoble statements.

(5) Eight wrong courses

956. Therein, what are the eight wrong courses? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration - these are the eight wrong courses.

(6) Eight faults of a person

957. Therein, what are the eight faults of a person? Here monks accuse a monk of an offence. That monk, being accused of an offence by the monks, wriggles out by unmindfulness saying "I do not remember, I do not remember." This is the first fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, opposes the accuser - "What indeed is the use of your speaking, you fool, you inexperienced one! You too imagine you should speak to me!" This is the second fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, makes a counter-accusation against the accuser - "You too have committed such and such an offence. You first make amends." This is the third fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. This is the fourth fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, speaks while gesticulating with the arms in the midst of the Community. This is the fifth fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, not heeding the Community, not heeding the accuser, still with offence, departs wherever he wishes. This is the sixth fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, saying "I have indeed not committed an offence, nor have I not committed an offence," remaining silent, vexes the Community. This is the seventh fault of a person.

Furthermore, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, said thus - "Why indeed are you venerable ones so excessively occupied with me? I shall now reject the training and return to the lower life." He, having rejected the training, having returned to the lower life, said thus - "Now are you venerable ones satisfied?" This is the eighth fault of a person. These are the eight faults of a person.

(7) Eight doctrines of non-perception

958. Therein, what are the eight doctrines of non-perception? "The self has form, is healthy after death" - they declare it as non-percipient; "The self is formless..." etc. "The self has both form and is formless..." etc. "The self is neither with form nor formless..." etc. "The self is finite, is healthy after death" - they declare it as non-percipient; "The self is infinite, is healthy after death" - they declare it as non-percipient; "The self is both finite and infinite, is healthy after death" - they declare it as non-percipient; "The self is neither finite nor infinite, is healthy after death" - they declare it as non-percipient. These are the eight doctrines of non-perception.

(8) Eight doctrines of neither-perception-nor-non-perception

959. Therein, what are the eight doctrines of neither-perception-nor-non-perception? "The self has form, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self is formless, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self has both form and is formless, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self is neither with form nor formless, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self is finite, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self is infinite, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self is both finite and infinite, is healthy after death" - they declare it as neither percipient nor non-percipient; "The self is neither finite nor infinite, is healthy after death" - they declare it as neither percipient nor non-percipient. These are the eight doctrines of neither-perception-nor-non-perception.

A set of eight.

9. The Exposition of Nines

(1) Nine grounds of resentment

960. Therein, what are the nine grounds of resentment? "He has done harm to me" - resentment arises; "he is doing harm to me" - resentment arises; "he will do harm to me" - resentment arises; "he has done harm to one who is dear and agreeable to me", etc. he is doing harm, etc. "he will do harm" - resentment arises; 'He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. "he will do good" - resentment arises. These are the nine grounds of resentment.

(2) Nine stains of a person

961. Therein, what are the nine stains of a person? Wrath, contempt, envy, stinginess, deceit, fraudulence, lying, evil desire, wrong view - these are the nine stains of a person.

(3) Nine kinds of conceit

962. Therein, what are the nine kinds of conceit? The conceit "I am superior" towards a superior, the conceit "I am equal" towards a superior, the conceit "I am inferior" towards a superior, the conceit "I am superior" towards an equal, the conceit "I am equal" towards an equal, the conceit "I am inferior" towards an equal, the conceit "I am superior" towards an inferior, the conceit "I am equal" towards an inferior, the conceit "I am inferior" towards an inferior – these are the nine kinds of conceit.

(4) Nine phenomena rooted in craving

963. Therein, what are the nine phenomena rooted in craving? Dependent on craving there is quest, dependent on quest there is material gain, dependent on material gain there is judgment, dependent on judgment there is desire and lust, dependent on desire and lust there is holding, dependent on holding there is possession, dependent on possession there is stinginess, dependent on stinginess there is safeguarding, on account of safeguarding, taking up of sticks, taking up of knives, disputes, strife, contention, "you, you" talk, divisive speech, and lying - many evil unwholesome mental states come to be - these are the nine phenomena rooted in craving.

(5) Nine perturbables

964. Therein, what are the nine perturbables? "I am" - this is perturbable, "I am" - this is perturbable, "I am this" - this is perturbable, "I shall be" - this is perturbable, "I shall be material" - this is perturbable, "I shall be formless" - this is perturbable, "I shall be percipient" - this is perturbable, "I shall be non-percipient" - this is perturbable, "I shall be neither percipient-nor-non-percipient" - this is perturbable - these are the nine perturbables.

(6-9) Nine imaginings and so on

965. Therein, what are the nine imaginings... nine agitations... nine obsessions... nine conditioned? "I am" - this is conditioned, "I am" - this is conditioned, "I am this" - this is conditioned, "I shall be" - this is conditioned, "I shall be material" - this is conditioned, "I shall be formless" - this is conditioned, "I shall be percipient" - this is conditioned, "I shall be non-percipient" - this is conditioned, "I shall be neither percipient-nor-non-percipient" - this is conditioned - these are the nine conditioned.

A set of nine.

10. The Exposition of Tens

(1) Ten bases of mental defilements

966. Therein, what are the ten bases of mental defilements? Greed, hate, delusion, conceit, wrong view, sceptical doubt, sloth, restlessness, shamelessness, moral fearlessness – these are the ten bases of mental defilements.

(2) Ten grounds of resentment

967. Therein, what are the ten grounds of resentment? "He has done harm to me" - resentment arises; "he is doing harm to me" - resentment arises; "he will do harm to me" - resentment arises; "he has done harm to one who is dear and agreeable to me", etc. he is doing harm, etc. he will do harm" - resentment arises; "he has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good" - resentment arises; or else resentment arises without reason - these are the ten grounds of resentment.

(3) Ten unwholesome courses of action

968. Therein, what are the ten unwholesome courses of action? Killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, wrong view - these are the ten unwholesome courses of action.

(4) Ten mental fetters

969. Therein, what are the ten mental fetters? The mental fetter of sensual lust, the mental fetter of aversion, the mental fetter of conceit, the mental fetter of wrong view, the mental fetter of sceptical doubt, the mental fetter of adherence to moral rules and austerities, the mental fetter of lust for existence, the mental fetter of envy, the mental fetter of stinginess, the mental fetter of ignorance - these are the ten mental fetters.

(5) Ten wrong courses

970. Therein, what are the ten wrong courses? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation - these are the ten wrong courses.

(6) Wrong view with ten bases

971. Therein, what is wrong view with ten bases? "There is not what is given, there is not what is sacrificed, there is not what is offered, there is no fruit and result of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, 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" - this is wrong view with ten bases.

(7) Extreme-grasping view with ten bases

972. Therein, what is extreme-grasping view with ten bases? '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' - this is extreme-grasping view with ten bases.

A decad.

11. Analytic Explanation of Thoughts of Craving

(1) With reference to the internal

973. Therein, what are the eighteen thoughts of craving with reference to the internal? There is "I am," there is "I am thus," there is "I am in this way," there is "I am otherwise," there is "I will be," there is "I will be thus," there is "I will be in this way," there is "I will be otherwise," there is "I am eternal," there is "I am transient," there is "may I be," there is "may I be thus," there is "may I be in this way," there is "may I be otherwise," there is "perhaps I may be," there is "perhaps I may be thus," there is "perhaps I may be in this way," there is "perhaps I may be otherwise."

974. And how is there "I am"? Having made any phenomenon without distinction, matter... etc. feeling... perception... activities... consciousness - one obtains the desire "I am," one obtains the conceit "I am," one obtains the view "I am." When that exists, these obsessions arise - "I am thus" or "I am in this way" or "I am otherwise."

(2) And how is there "I am thus"? "I am a warrior" or "I am a brahmin" or "I am a merchant" or "I am a worker" or "I am a householder" or "I am one gone forth" or "I am a god" or "I am a human being" or "I am material" or "I am formless" or "I am percipient" or "I am non-percipient" or "I am neither percipient-nor-non-percipient" - thus there is "I am thus."

(3) And how is there "I am in this way"? Compared with another person: "Just as he is a warrior, so I am a warrior" or "just as he is a brahmin, so I am a brahmin" or "just as he is a merchant, so I am a merchant" or "just as he is a worker, so I am a worker" or "just as he is a householder, so I am a householder" or "just as he is one gone forth, so I am one gone forth" or "just as he is a god, so I am a god" or "just as he is a human being, so I am a human being" or "just as he is material, so I am material" or "just as he is formless, so I am formless" or "just as he is percipient, so I am percipient" or "just as he is non-percipient, so I am non-percipient" or "just as he is neither percipient-nor-non-percipient, so I am neither percipient-nor-non-percipient" - thus there is "I am in this way."

(4) And how is there "I am otherwise"? Compared with another person: "Just as he is a warrior, I am not so a warrior" or "just as he is a brahmin, I am not so a brahmin" or "just as he is a merchant, I am not so a merchant" or "just as he is a worker, I am not so a worker" or "just as he is a householder, I am not so a householder" or "just as he is one gone forth, I am not so one gone forth" or "just as he is a god, I am not so a god" or "just as he is a human being, I am not so a human being" or "just as he is material, I am not so material" or "just as he is formless, I am not so formless" or "just as he is percipient, I am not so percipient" or "just as he is non-percipient, I am not so non-percipient" or "just as he is neither percipient-nor-non-percipient, I am not so neither percipient-nor-non-percipient" - thus there is "I am otherwise."

(5) And how is there "I will be"? Having made any phenomenon without distinction, matter... etc. feeling... perception... activities... consciousness - one obtains the desire "I will be," one obtains the conceit "I will be," one obtains the view "I will be." When that exists, these obsessions arise - "I will be thus" or "I will be in this way" or "I will be otherwise."

(6) And how is there "I will be thus"? "I will be a warrior" or "I will be a brahmin" or "I will be a merchant" or "I will be a worker" or "I will be a householder" or "I will be one gone forth" or "I will be a god" or "I will be a human being" or "I will be material" or "I will be formless" or "I will be percipient" or "I will be non-percipient" or "I will be neither percipient-nor-non-percipient" - thus there is "I will be thus."

(7) And how is there "I will be in this way"? Compared with another person: "Just as he is a warrior, so I will be a warrior" or "just as he is a brahmin, so I will be a brahmin"... etc. "just as he is neither percipient-nor-non-percipient, so I will be neither percipient-nor-non-percipient" - thus there is "I will be in this way."

(8) And how is there "I will be otherwise"? Compared with another person, "just as he is a warrior, I will not be such a warrior," or "just as he is a brahmin, I will not be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, I will not be such a neither percipient-nor-non-percipient," or - thus there is "I will be otherwise."

(9) And how is there "I am eternal"? Having made any phenomenon without distinction, matter... etc. feeling... perception... activities... consciousness - "I am permanent, I am stable, I am eternal, I am not subject to change" - thus there is "I am eternal."

(10) And how is there "I am transient"? Having made any phenomenon without distinction, matter... etc. feeling... perception... activities... consciousness - "I shall be annihilated, I shall be destroyed, I shall not exist" - thus there is "I am transient."

(11) And how is there "may I be"? Having made any phenomenon without distinction, matter... etc. feeling... perception... activities... consciousness - one obtains desire "may I be," one obtains conceit "may I be," one obtains view "may I be." When that exists, these obsessions arise - "may I be thus," or "may I be in this way," or "may I be otherwise."

(12) And how is there "may I be thus"? "May I be a warrior," or "may I be a brahmin," or "may I be a merchant," or "may I be a worker," or "may I be a householder," or "may I be one gone forth," or "may I be a god," or "may I be a human being," or "may I be material," or "may I be formless," or "may I be percipient," or "may I be non-percipient," or "may I be neither percipient-nor-non-percipient" - thus there is "may I be thus."

(13) And how is there "may I be in this way"? Compared with another person, "just as he is a warrior, so may I be a warrior," or "just as he is a brahmin, so may I be a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, so may I be neither percipient-nor-non-percipient," or - thus there is "may I be in this way."

(14) And how is there "may I be otherwise"? Compared with another person, "just as he is a warrior, may I not be such a warrior," or "just as he is a brahmin, may I not be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, may I not be such a neither percipient-nor-non-percipient" - thus there is "may I be otherwise."

(15) And how is there "perhaps I may be"? Without making any distinction among phenomena, regarding matter... feeling... perception... activities... consciousness, one obtains desire "perhaps I may be," one obtains conceit "perhaps I may be," one obtains view "perhaps I may be." When that exists, these obsessions arise - "perhaps I may be thus," or "perhaps I may be in this way," or "perhaps I may be otherwise."

(16) And how is there "perhaps I may be thus"? "Perhaps I may be a warrior," or "perhaps I may be a brahmin," or "perhaps I may be a merchant," or "perhaps I may be a worker," or "perhaps I may be a householder," or "perhaps I may be one gone forth," or "perhaps I may be a god," or "perhaps I may be a human being," or "perhaps I may be material," or "perhaps I may be formless," or "perhaps I may be percipient," or "perhaps I may be non-percipient," or "perhaps I may be neither percipient-nor-non-percipient" - thus there is "perhaps I may be thus." (17) And how is there "perhaps I may be in this way"? Compared with another person, "just as he is a warrior, perhaps I may be such a warrior," or "just as he is a brahmin, perhaps I may be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, perhaps I may be such a neither percipient-nor-non-percipient" - thus there is "perhaps I may be in this way."

(18) And how is there "perhaps I may be otherwise"? Compared with another person, "just as he is a warrior, perhaps I may not be such a warrior," or "just as he is a brahmin, perhaps I may not be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, perhaps I may not be such a neither percipient-nor-non-percipient" - thus there is "perhaps I may be otherwise."

These are the eighteen thoughts of craving with reference to the internal.

(2) With reference to the external

975. Therein, what are the eighteen thoughts of craving with reference to the external? There is "by this I am," there is "by this I am thus," there is "by this I am in this way," there is "by this I am otherwise," there is "by this I will be," there is "by this I will be thus," there is "by this I will be in this way," there is "by this I will be otherwise," there is "by this I am eternal," there is "by this I am transient," there is "by this may I be," there is "by this may I be thus," there is "by this may I be in this way," there is "by this may I be otherwise," there is "by this perhaps I may be," there is "by this perhaps I may be thus," there is "by this perhaps I may be in this way," there is "by this perhaps I may be otherwise."

976. (1) And how is there "by this I am"? Having made any phenomenon with distinction, matter... feeling... perception... activities... consciousness - one obtains the desire "by this I am," one obtains the conceit "by this I am," one obtains the view "by this I am." When that exists, these obsessions arise - "by this I am thus" or "by this I am in this way" or "by this I am otherwise."

(2) And how is there "by this I am thus"? "By this I am a warrior" or "by this I am a brahmin" or "by this I am a merchant" or "by this I am a worker" or "by this I am a householder" or "by this I am one gone forth" or "by this I am a god" or "by this I am a human being" or "by this I am material" or "by this I am formless" or "by this I am percipient" or "by this I am non-percipient" or "by this I am neither percipient-nor-non-percipient" - thus there is "by this I am thus."

(3) And how is there "by this I am in this way"? Compared with another person: "Just as he is a warrior, by this so I am a warrior" or "just as he is a brahmin, by this so I am a brahmin" or etc. "just as he is neither percipient-nor-non-percipient, by this so I am neither percipient-nor-non-percipient" or - thus there is "by this I am in this way."

(4) And how is there "by this I am otherwise"? Compared with another person: "Just as he is a warrior, by this I am not so a warrior" or "just as he is a brahmin, by this I am not so a brahmin" or etc. "just as he is neither percipient-nor-non-percipient, by this I am not so neither percipient-nor-non-percipient" or - thus there is "by this I am otherwise."

(5) And how is there "by this I will be"? Having made any phenomenon with distinction, matter... feeling... perception... activities... consciousness - one obtains the desire "by this I will be," one obtains the conceit "by this I will be," one obtains the view "by this I will be." When that exists, these obsessions arise - "by this I will be thus" or "by this I will be in this way" or "by this I will be otherwise."

(6) And how is there "by this I will be thus"? "By this I will be a warrior" or etc. "by this I will be formless" or "by this I will be percipient" or "by this I will be non-percipient" or "by this I will be neither percipient-nor-non-percipient" or - thus there is "by this I will be thus."

(7) And how is there "by this I will be in this way"? Compared with another person: "Just as he is a warrior, so by this I will be a warrior," or "just as he is a brahmin, so by this I will be a brahmin," etc. "just as he is neither percipient-nor-non-percipient, so by this I will be neither percipient-nor-non-percipient" - thus there is "by this I will be in this way."

(8) And how is there "by this I will be otherwise"? Compared with another person: "Just as he is a warrior, by this I will not be such a warrior," or "just as he is a brahmin, by this I will not be such a brahmin," etc. "just as he is neither percipient-nor-non-percipient, by this I will not be such a neither percipient-nor-non-percipient" - thus there is "by this I will be otherwise."

(9) And how is there "by this I am eternal"? Having made a distinction of any phenomenon, matter, etc. feeling... perception... activities... consciousness - "by this I am permanent, I am stable, I am eternal, I am not subject to change" - thus there is "by this I am eternal."

(10) And how is there "by this I am transient"? Having made a distinction of any phenomenon, matter, etc. feeling... perception... activities... consciousness - "by this I shall be annihilated, I shall be destroyed, I shall not exist" - thus there is "by this I am transient."

(11) And how is there "by this may I be"? Having made a distinction of any phenomenon, matter, etc. feeling... perception... activities... consciousness - by this one obtains desire "may I be," by this one obtains conceit "may I be," by this one obtains view "may I be." When that exists, these obsessions arise - "by this may I be thus," or "by this may I be in this way," or "by this may I be otherwise."

(12) And how is there "by this may I be thus"? "By this may I be a warrior," or "by this may I be a brahmin," or "by this may I be a merchant," or "by this may I be a worker," or "by this may I be a householder," or "by this may I be one gone forth," or "by this may I be a god," or "by this may I be a human being," or "by this may I be material," or "by this may I be formless," or "by this may I be percipient," or "by this may I be non-percipient," or "by this may I be neither percipient-nor-non-percipient" - thus there is "by this may I be thus."

(13) And how is there "by this may I be in this way"? Compared with another person, "just as he is a warrior, by this so may I be a warrior," or "just as he is a brahmin, by this so may I be a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, by this so may I be neither percipient-nor-non-percipient" - thus there is "by this may I be in this way."

(14) And how is there "by this may I be otherwise"? Compared with another person, "just as he is a warrior, by this may I not be such a warrior," or "just as he is a brahmin, by this may I not be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, by this may I not be such a neither percipient-nor-non-percipient" - thus there is "by this may I be otherwise."

(15) And how is there "by this perhaps I may be"? Having made a distinction of any phenomenon, matter, etc. feeling... perception... activities... consciousness, one obtains desire "by this perhaps I may be," one obtains conceit "by this perhaps I may be," one obtains view "by this perhaps I may be." When that exists, these obsessions arise - "by this perhaps I may be thus," or "by this perhaps I may be in this way," or "by this perhaps I may be otherwise."

(16) And how is there "by this perhaps I may be thus"? "By this perhaps I may be a warrior," or "by this perhaps I may be a brahmin," or "by this perhaps I may be a merchant," or "by this perhaps I may be a worker," or "by this perhaps I may be a householder," or "by this perhaps I may be one gone forth," or "by this perhaps I may be a god," or "by this perhaps I may be a human being," or "by this perhaps I may be material," or "by this perhaps I may be formless," or "by this perhaps I may be percipient," or "by this perhaps I may be non-percipient," or "by this perhaps I may be neither percipient-nor-non-percipient" - thus there is "by this perhaps I may be thus."

(17) And how is there "by this perhaps I may be in this way"? Compared with another person, "just as he is a warrior, by this perhaps I may be such a warrior," or "just as he is a brahmin, by this perhaps I may be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, by this perhaps I may be such a neither percipient-nor-non-percipient" - thus there is "by this perhaps I may be in this way."

(18) And how is there "by this perhaps I may be otherwise"? Compared with another person, "just as he is a warrior, by this perhaps I may not be such a warrior," or "just as he is a brahmin, by this perhaps I may not be such a brahmin," or etc. "just as he is neither percipient-nor-non-percipient, by this perhaps I may not be such a neither percipient-nor-non-percipient" - thus there is "by this perhaps I may be otherwise."

These are the eighteen thoughts of craving with reference to the external.

Thus these eighteen thoughts of craving with reference to the internal, these eighteen thoughts of craving with reference to the external, having collected them together, having summarised them, there are thirty-six thoughts of craving. Thus of such kind there are thirty-six thoughts of craving relating to the past, thirty-six thoughts of craving relating to the future, and thirty-six thoughts of craving relating to the present, having collected them together, having summarised them, there are one hundred and eight thoughts of craving.

977. Therein, what are the sixty-two wrong views spoken of by the Blessed One in the explanation of the Brahmajāla? Four doctrines of eternalism, four partial eternalists, four finitists and infinitists, four eel-wrigglers, two fortuitous originationists, 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 - these are the sixty-two wrong views spoken of by the Blessed One in the explanation of the Brahmajāla.

The Analysis of Minor Subjects is concluded.

18. Analysis of the Heart of the Teaching

1. The Section on the All-Inclusive

978. How many aggregates, how many sense bases, how many elements, how many truths, how many faculties, how many roots, how many nutriments, how many contacts, how many feelings, how many perceptions, how many volitions, how many consciousnesses?

Five aggregates, twelve sense bases, eighteen elements, four truths, twenty-two faculties, nine roots, four nutriments, seven contacts, seven feelings, seven perceptions, seven volitions, seven consciousnesses.

979. Therein, what are the five aggregates? The aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – these are called "the five aggregates".

980. Therein, what are the twelve sense bases? The eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base - these are called "the twelve sense bases".

981. Therein, what are the eighteen elements? Eye-element, material element, eye-consciousness element, ear-element, sound element, ear-consciousness element, nose element, odour element, nose-consciousness element, tongue-element, flavour element, tongue-consciousness element, body element, touch element, body-consciousness element, mind-element, element of phenomena, mind-consciousness element – these are called "eighteen elements".

982. Therein, what are the four truths? The truth of suffering, the truth of origin, the truth of cessation, the truth of the path - these are called "the four truths".

983. Therein, what are the twenty-two faculties? The eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty, the masculinity faculty, the life faculty, the faculty of pleasantness, the faculty of pain, the pleasure faculty, the faculty of displeasure, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge - these are called "the twenty-two faculties".

984. Therein, what are the nine roots? Three wholesome roots, three unwholesome roots, three indeterminate roots.

Therein, what are the three wholesome roots? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root – these are the three wholesome roots.

Therein, what are the three unwholesome roots? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root – these are the three unwholesome roots.

Therein, what are the three indeterminate roots? Non-greed, non-hate, non-delusion as result of wholesome mental states or in functional-indeterminate mental states – these are the three indeterminate roots. These are called "the nine roots".

985. Therein, what are the four nutriments? Edible food, contact as nutriment, mental volition as nutriment, consciousness as nutriment - these are called "the four nutriments".

986. Therein, what are the seven contacts? Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-element contact, mind-consciousness-element contact - these are called "the seven contacts".

987. Therein, what are the seven feelings? 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-element-contact, feeling born of mind-consciousness-element-contact – these are called "seven feelings".

988. Therein, what are the seven perceptions? Perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact - these are called "seven perceptions".

989. Therein, what are the seven volitions? 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-element-contact, volition born of mind-consciousness-element-contact - these are called "seven volitions".

990. Therein, what are the seven consciousnesses? Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element - these are called "the seven consciousnesses".

2. The Section on Rebirth and Non-Rebirth

1. Sensual Element

991. In the sensual element, how many aggregates, how many sense bases, how many elements, how many truths, how many faculties, how many roots, how many nutriments, how many contacts, how many feelings, how many perceptions, how many volitions, how many consciousnesses?

In the sensual element, five aggregates, twelve sense bases, eighteen elements, three truths, twenty-two faculties, nine roots, four nutriments, seven contacts, seven feelings, seven perceptions, seven volitions, seven consciousnesses.

992. Therein, what are the five aggregates in the sensual element? The aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – these are called "the five aggregates in the sensual element".

Therein, what are the twelve sense bases in the sensual element? The eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base - these are called "the twelve sense bases in the sensual element".

Therein, what are the eighteen elements in the sensual element? Eye-element, material element, eye-consciousness element, ear-element, sound element, ear-consciousness element, nose element, odour element, nose-consciousness element, tongue-element, flavour element, tongue-consciousness element, body element, touch element, body-consciousness element, mind-element, element of phenomena, mind-consciousness element – these are called "the eighteen elements in the sensual element".

Therein, what are the three truths in the sensual element? The truth of suffering, the truth of origin, the truth of the path – these are called "the three truths in the sensual element".

Therein, what are the twenty-two faculties in the sensual element? The eye-faculty, the ear-faculty, etc. the faculty of one who has final knowledge – these are called "the twenty-two faculties in the sensual element".

Therein, what are the nine roots in the sensual element? Three wholesome roots, three unwholesome roots, three indeterminate roots, etc. these are called "the nine roots in the sensual element".

Therein, what are the four nutriments in the sensual element? Edible food, contact as nutriment, mental volition as nutriment, consciousness as nutriment - these are called "the four nutriments in the sensual element".

Therein, what are the seven contacts in the sensual element? Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-element contact, mind-consciousness-element contact – these are called "the seven contacts in the sensual element".

Therein, what are the seven feelings in the sensual element? 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-element-contact, feeling born of mind-consciousness-element-contact – these are called "the seven feelings in the sensual element".

Therein, what are the seven perceptions in the sensual element? Perception born of eye-contact, perception born of ear-contact, perception born of nose-contact, perception born of tongue-contact, perception born of body-contact, perception born of mind-element-contact, perception born of mind-consciousness-element-contact - these are called "the seven perceptions in the sensual element".

Therein, what are the seven volitions in the sensual element? 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-element-contact, volition born of mind-consciousness-element-contact - these are called "the seven volitions in the sensual element".

Therein, what are the seven consciousnesses in the sensual element? Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element, mind-consciousness element - these are called "the seven consciousnesses in the sensual element".

2. Material Element

993. In the material element, how many aggregates, how many sense bases, how many elements, how many truths, how many faculties, etc. how many consciousnesses?

In the material element, five aggregates, six sense bases, nine elements, three truths, fourteen faculties, eight roots, three nutriments, four contacts, four feelings, four perceptions, four volitions, four consciousnesses.

994. Therein, what are the five aggregates in the material element? The aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – these are called "the five aggregates in the material element".

Therein, what are the six sense bases in the material element? The eye sense base, the visible form sense base, the ear sense base, the sound sense base, the mind sense base, the mind-object sense base – these are called "the six sense bases in the material element".

Therein, what are the nine elements in the material element? Eye-element, material element, eye-consciousness element, ear-element, sound element, ear-consciousness element, mind-element, element of phenomena, mind-consciousness element – these are called "the nine elements in the material element".

Therein, what are the three truths in the material element? The truth of suffering, the truth of origin, the truth of the path – these are called "the three truths in the material element".

Therein, what are the fourteen faculties in the material element? The eye-faculty, the ear-faculty, the mind faculty, the life faculty, the pleasure faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge – these are called "the fourteen faculties in the material element".

Therein, what are the eight roots in the material element? Three wholesome roots, two unwholesome roots, three indeterminate roots.

Therein, what are the three wholesome roots? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root – these are the three wholesome roots.

Therein, what are the two unwholesome roots? Greed is an unwholesome root, delusion is an unwholesome root – these are the two unwholesome roots.

Therein, what are the three nutriments in the material element? Contact as nutriment, mental volition as nutriment, consciousness as nutriment - these are called "the three nutriments in the material element".

Therein, what are the four contacts in the material element? Eye-contact, ear-contact, mind-element contact, mind-consciousness-element contact - these are called "the four contacts in the material element".

Therein, what are the four feelings in the material element... etc. four perceptions... etc. four volitions... etc. four consciousnesses? Eye-consciousness, ear-consciousness, mind-element, mind-consciousness element - these are called "the four consciousnesses in the material element".

3. Immaterial Element

995. In the immaterial element, how many aggregates, etc. how many consciousnesses?

In the immaterial element, four aggregates, two sense bases, two elements, three truths, eleven faculties, eight roots, three nutriments, one contact, one feeling, one perception, one volition, one consciousness.

996. Therein, what are the four aggregates in the immaterial element? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – these are called "the four aggregates in the immaterial element".

Therein, what are the two sense bases in the immaterial element? The mind sense base, the mind-object sense base – these are called "the two sense bases in the immaterial element".

Therein, what are the two elements in the immaterial element? Mind-consciousness element, element of phenomena – these are called "the two elements in the immaterial element".

Therein, what are the three truths in the immaterial element? The truth of suffering, the truth of origin, the truth of the path – these are called "the three truths in the immaterial element".

Therein, what are the eleven faculties in the immaterial element? The mind faculty, the life faculty, the pleasure faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of final knowledge, the faculty of one who has final knowledge – these are called "the eleven faculties in the immaterial element".

Therein, what are the eight roots in the immaterial element? Three wholesome roots, two unwholesome roots, three indeterminate roots, etc. these are called "the eight roots in the immaterial element".

Therein, what are the three nutriments in the immaterial element? Contact as nutriment, mental volition as nutriment, consciousness as nutriment - these are called "the three nutriments in the immaterial element".

Therein, what is the one contact in the immaterial element? Mind-consciousness-element contact – this is called "the one contact in the immaterial element".

Therein, what is the one feeling in the immaterial element, etc. one perception, etc. one volition, etc. one consciousness? Mind-consciousness element – this is called "the one consciousness in the immaterial element".

4. Not Included

997. In what is not included, how many aggregates, etc. how many consciousnesses?

In what is not included, four aggregates, two sense bases, two elements, two truths, twelve faculties, six roots, three nutriments, one contact, one feeling, one perception, one volition, one consciousness.

998. Therein, what are the four aggregates not included? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – these are called "the four aggregates not included".

Therein, what are the two sense bases not included? The mind sense base, the mind-object sense base – these are called "the two sense bases not included".

Therein, what are the two elements not included? Mind-consciousness element, element of phenomena – these are called "the two elements not included".

Therein, what are the two truths not included? The truth of the path, the truth of cessation – these are called "the two truths not included".

Therein, what are the twelve faculties not included? The mind faculty, the life faculty, the pleasure faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge – these are called "the twelve faculties not included".

Therein, what are the six roots not included? Three wholesome roots, three indeterminate roots.

Therein, what are the three wholesome roots? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root – these are the three wholesome roots.

Therein, what are the three indeterminate roots? Non-greed, non-hate, non-delusion as result of wholesome mental states – these are the three indeterminate roots. These are called "the six roots not included".

Therein, what are the three nutriments not included? Contact as nutriment, mental volition as nutriment, consciousness as nutriment - these are called "the three nutriments not included".

Therein, what is the one contact not included? Mind-consciousness-element contact – this is called "the one contact not included".

Therein, what is the one feeling not included, etc. one perception, etc. one volition, etc. one consciousness? Mind-consciousness element – this is called "one consciousness not included".

3. The Section on Included and Not Included

1. Sensual Element

999. Of the five aggregates, how many are included in the sensual element, how many are not included in the sensual element? Etc. Of the seven kinds of consciousness, how many are included in the sensual element, how many are not included in the sensual element?

1000. The aggregate of matter is included in the sensual element; the four aggregates may be included in the sensual element, may not be included in the sensual element.

Ten sense bases are included in the sensual element; two sense bases may be included in the sensual element, may not be included in the sensual element.

Sixteen elements are included in the sensual element; two elements may be included in the sensual element, may not be included in the sensual element.

The truth of origin is included in the sensual element; two truths are not included in the sensual element; the truth of suffering may be included in the sensual element, may not be included in the sensual element.

Ten faculties are included in the sensual element; three faculties are not included in the sensual element; nine faculties may be included in the sensual element, may not be included in the sensual element.

Three unwholesome roots are included in the sensual element; six roots may be included in the sensual element, may not be included in the sensual element.

Edible food is included in the sensual element; three nutriments may be included in the sensual element, may not be included in the sensual element.

Six contacts are included in the sensual element; mind-consciousness-element contact may be included in the sensual element, may not be included in the sensual element.

Six feelings, etc. six perceptions, six volitions, six consciousnesses are included in the sensual element; the mind-consciousness element may be included in the sensual element, may not be included in the sensual element.

2. Material Element

1001. Of the five aggregates, how many are included in the fine-material element, how many are not included in the fine-material element? Etc. Of the seven kinds of consciousness, how many are included in the fine-material element, how many are not included in the fine-material element?

1002. The aggregate of matter is not included in the fine-material element; the four aggregates may be included in the fine-material element, may not be included in the fine-material element.

Ten sense bases are not included in the fine-material element; two sense bases may be included in the fine-material element, may not be included in the fine-material element.

Sixteen elements are not included in the fine-material element; two elements may be included in the fine-material element, may not be included in the fine-material element.

Three truths are not included in the fine-material element; the truth of suffering may be included in the fine-material element, may not be included in the fine-material element.

Thirteen faculties are not included in the fine-material element; nine faculties may be included in the fine-material element, may not be included in the fine-material element.

Three unwholesome roots are not included in the fine-material element; six roots may be included in the fine-material element, may not be included in the fine-material element.

Edible food is not included in the fine-material element; three nutriments may be included in the fine-material element, may not be included in the fine-material element.

Six contacts are not included in the fine-material element; mind-consciousness-element contact may be included in the fine-material element, may not be included in the fine-material element.

Six feelings, etc. six perceptions, six volitions, six consciousnesses are not included in the fine-material element; the mind-consciousness element may be included in the fine-material element, may not be included in the fine-material element.

3. Immaterial Element

1003. Of the five aggregates, how many are included in the immaterial sphere element, how many are not included in the immaterial sphere element? Etc. Of the seven kinds of consciousness, how many are included in the immaterial sphere element, how many are not included in the immaterial sphere element?

1004. The aggregate of matter is not included in the immaterial sphere element; the four aggregates may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Ten sense bases are not included in the immaterial sphere element; two sense bases may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Sixteen elements are not included in the immaterial sphere element; two elements may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Three truths are not included in the immaterial sphere element.

The truth of suffering may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Fourteen faculties are not included in the immaterial sphere element; eight faculties may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Three unwholesome roots are not included in the immaterial sphere element; six roots may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Edible food is not included in the immaterial sphere element; three nutriments may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Six contacts are not included in the immaterial sphere element; mind-consciousness-element contact may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

Six feelings, etc. six perceptions, six volitions, six consciousnesses are not included in the immaterial sphere element; the mind-consciousness element may be included in the immaterial sphere element, may not be included in the immaterial sphere element.

4. Included and Not Included

1005. Of the five aggregates, how many are included, how many are not included? Etc. Of the seven kinds of consciousness, how many are included, how many are not included?

1006. The aggregate of matter is included; the four aggregates may be included, may be not included.

Ten sense bases are included; two sense bases may be included, may be not included.

Sixteen elements are included; two elements may be included, may be not included.

Two truths are included; two truths are not included.

Ten faculties are included, three faculties are not included; nine faculties may be included, may be not included.

Three unwholesome roots are included; six roots may be included, may be not included.

Edible food is included; three nutriments may be included, may be not included.

Six contacts are included; mind-consciousness-element contact may be included, may be not included.

Six feelings, etc. six perceptions, six volitions, six consciousnesses are included; the mind-consciousness element may be included, may be not included.

4. The Section on Seeing Phenomena

1. Sensual Element

1007. At the moment of rebirth in the sensual element, how many aggregates appear, etc. how many consciousnesses appear?

At the moment of rebirth in the sensual element, for all, five aggregates appear; for some, eleven sense bases appear; for some, ten sense bases appear; for some, another ten sense bases appear; for some, nine sense bases appear; for some, seven sense bases appear; for some, eleven elements appear; for some, ten elements appear; for some, another ten elements appear; for some, nine elements appear; for some, seven elements appear; for all, one truth appears; for some, fourteen faculties appear; for some, thirteen faculties appear; for some, another thirteen faculties appear; for some, twelve faculties appear; for some, ten faculties appear; for some, nine faculties appear; for some, another nine faculties appear; for some, eight faculties appear; for some, another eight faculties appear; for some, seven faculties appear; for some, five faculties appear; for some, four faculties appear; for some, three roots appear; for some, two roots appear; for some, rootless ones appear; for all, four nutriments appear; for all, one contact appears; for all, one feeling... one perception... one volition... one consciousness appears.

1008. At the moment of rebirth in the sensual element, for all, which five aggregates appear? The aggregate of matter, etc. the aggregate of consciousness – at the moment of rebirth in the sensual element, for all, these five aggregates appear.

1009. At the moment of rebirth in the sensual element, for whom do eleven sense bases appear? At the moment of rebirth of sensual-sphere gods, first-aeon human beings, spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell with complete sense bases, eleven sense bases appear – the eye sense base, the visible form sense base, the ear sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base. At the moment of rebirth in the sensual element, for them these eleven sense bases appear.

At the moment of rebirth in the sensual element, for whom do ten sense bases appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those blind from birth, ten sense bases appear – the visible form sense base, the ear sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base. At the moment of rebirth in the sensual element, for them these ten sense bases appear.

At the moment of rebirth in the sensual element, for whom do another ten sense bases appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those deaf from birth, ten sense bases appear – the eye sense base, the visible form sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base. At the moment of rebirth in the sensual element, for them these ten sense bases appear.

At the moment of rebirth in the sensual element, for whom do nine sense bases appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those blind and deaf from birth, nine sense bases appear – the visible form sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base. At the moment of rebirth in the sensual element, for them these nine sense bases appear.

At the moment of rebirth in the sensual element, for whom do seven sense bases appear? At the moment of rebirth of womb-born beings, seven sense bases appear – the visible form sense base, the odour sense base, the flavour sense base, the body sense base, the touch sense base, the mind sense base, the mind-object sense base. At the moment of rebirth in the sensual element, for them these seven sense bases appear.

1010. At the moment of rebirth in the sensual element, for whom do eleven elements appear? At the moment of rebirth of sensual-sphere gods, first-aeon human beings, spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell with complete sense bases, eleven elements appear – eye-element, material element, ear-element, nose element, odour element, tongue-element, flavour element, body element, touch element, mind-consciousness element, element of phenomena. At the moment of rebirth in the sensual element, for them these eleven elements appear.

At the moment of rebirth in the sensual element, for whom do ten elements appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those blind from birth, ten elements appear – material element, ear-element, nose element, odour element, tongue-element, flavour element, body element, touch element, mind-consciousness element, element of phenomena. At the moment of rebirth in the sensual element, for them these ten elements appear.

At the moment of rebirth in the sensual element, for whom do another ten elements appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those deaf from birth, ten elements appear – eye-element, material element, nose element, odour element, tongue-element, flavour element, body element, touch element, mind-consciousness element, element of phenomena. At the moment of rebirth in the sensual element, for them these ten elements appear.

At the moment of rebirth in the sensual element, for whom do nine elements appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those blind and deaf from birth, nine elements appear – material element, nose element, odour element, tongue-element, flavour element, body element, touch element, mind-consciousness element, element of phenomena. At the moment of rebirth in the sensual element, for them these nine elements appear.

At the moment of rebirth in the sensual element, for whom do seven elements appear? At the moment of rebirth of womb-born beings, seven elements appear – material element, odour element, flavour element, body element, touch element, mind-consciousness element, element of phenomena. At the moment of rebirth in the sensual element, for them these seven elements appear.

1011. At the moment of rebirth in the sensual element, for all, which one truth appears? The truth of suffering – at the moment of rebirth in the sensual element, for all, this one truth appears.

1012. At the moment of rebirth in the sensual element, for whom do fourteen faculties appear? At the moment of rebirth of sensual-sphere gods, with root, associated with knowledge, fourteen faculties appear – the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. At the moment of rebirth in the sensual element, for them these fourteen faculties appear.

At the moment of rebirth in the sensual element, for whom do thirteen faculties appear? At the moment of rebirth of sensual-sphere gods, with root, dissociated from knowledge, thirteen faculties appear – the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty. At the moment of rebirth in the sensual element, for them these thirteen faculties appear.

At the moment of rebirth in the sensual element, for whom do another thirteen faculties appear? At the moment of rebirth of first-aeon human beings, with root, associated with knowledge, thirteen faculties appear – the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. At the moment of rebirth in the sensual element, for them these thirteen faculties appear.

At the moment of rebirth in the sensual element, for whom do twelve faculties appear? At the moment of rebirth of first-aeon human beings, with root, dissociated from knowledge, twelve faculties appear – the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty. At the moment of rebirth in the sensual element, for them these twelve faculties appear.

At the moment of rebirth in the sensual element, for whom do ten faculties appear? At the moment of rebirth of womb-born beings, with root, associated with knowledge, ten faculties appear – the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. At the moment of rebirth in the sensual element, for them these ten faculties appear.

At the moment of rebirth in the sensual element, for whom do nine faculties appear? At the moment of rebirth of womb-born beings, with root, dissociated from knowledge, nine faculties appear – the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty. At the moment of rebirth in the sensual element, for them these nine faculties appear.

At the moment of rebirth in the sensual element, for whom do another nine faculties appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell with complete sense bases, nine faculties appear – the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the equanimity faculty. At the moment of rebirth in the sensual element, for them these nine faculties appear.

At the moment of rebirth in the sensual element, for whom do eight faculties appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those blind from birth, eight faculties appear – the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the equanimity faculty. At the moment of rebirth in the sensual element, for them these eight faculties appear.

At the moment of rebirth in the sensual element, for whom do another eight faculties appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those deaf from birth, eight faculties appear – the eye-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the equanimity faculty. At the moment of rebirth in the sensual element, for them these eight faculties appear.

At the moment of rebirth in the sensual element, for whom do seven faculties appear? At the moment of rebirth of spontaneously born ghosts, spontaneously born titans, spontaneously born animals, those doomed to Niraya Hell, those blind and deaf from birth, seven faculties appear – the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the equanimity faculty. At the moment of rebirth in the sensual element, for them these seven faculties appear.

At the moment of rebirth in the sensual element, for whom do five faculties appear? At the moment of rebirth of womb-born beings without roots, having set aside eunuchs, five faculties appear – the body-faculty, the mind faculty, the femininity faculty or the masculinity faculty, the life faculty, the equanimity faculty. At the moment of rebirth in the sensual element, for them these five faculties appear.

At the moment of rebirth in the sensual element, for whom do four faculties appear? At the moment of rebirth of womb-born beings without roots, eunuchs, four faculties appear – the body-faculty, the mind faculty, the life faculty, the equanimity faculty. At the moment of rebirth in the sensual element, for them these four faculties appear.

1013. At the moment of rebirth in the sensual element, for whom do three roots appear? At the moment of rebirth of sensual-sphere gods, first-aeon human beings, womb-born beings, with root, associated with knowledge, three roots appear – non-greed is a resultant root, non-hate is a resultant root, non-delusion is a resultant root. At the moment of rebirth in the sensual element, for them these three roots appear.

At the moment of rebirth in the sensual element, for whom do two roots appear? At the moment of rebirth of sensual-sphere gods, first-aeon human beings, womb-born beings, with root, dissociated from knowledge, two roots appear – non-greed is a resultant root, non-hate is a resultant root. At the moment of rebirth in the sensual element, for them these two roots appear. For the remaining beings, rootless ones appear.

1014. At the moment of rebirth in the sensual element, for all, which four nutriments appear? Edible food, contact as nutriment, mental volition as nutriment, consciousness as nutriment – at the moment of rebirth in the sensual element, for all, these four nutriments appear.

At the moment of rebirth in the sensual element, for all, which one contact appears? Mind-consciousness-element contact – at the moment of rebirth in the sensual element, for all, this one contact appears.

At the moment of rebirth in the sensual element, for all, which one feeling... one perception... one volition... one consciousness appears? Mind-consciousness element – at the moment of rebirth in the sensual element, for all, this one consciousness appears.

2. Material Element

1015. At the moment of rebirth in the fine-material element, how many aggregates appear, etc. how many consciousnesses appear?

At the moment of rebirth in the fine-material element, having set aside the non-percipient being gods, five aggregates appear, five sense bases appear, five elements appear, one truth appears, ten faculties appear, three roots appear, three nutriments appear, one contact appears, one feeling... one perception... one volition... one consciousness appears.

1016. At the moment of rebirth in the fine-material element, which five aggregates appear? The aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – at the moment of rebirth in the fine-material element, these five aggregates appear.

At the moment of rebirth in the fine-material element, which five sense bases appear? The eye sense base, the visible form sense base, the ear sense base, the mind sense base, the mind-object sense base – at the moment of rebirth in the fine-material element, these five sense bases appear.

At the moment of rebirth in the fine-material element, which five elements appear? Eye-element, material element, ear-element, mind-consciousness element, element of phenomena – at the moment of rebirth in the fine-material element, these five elements appear.

At the moment of rebirth in the fine-material element, which one truth appears? The truth of suffering – at the moment of rebirth in the fine-material element, this one truth appears.

At the moment of rebirth in the fine-material element, which ten faculties appear? The eye-faculty, the ear-faculty, the mind faculty, the life faculty, the pleasure faculty or the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty – at the moment of rebirth in the fine-material element, these ten faculties appear.

At the moment of rebirth in the fine-material element, which three roots appear? Non-greed is a resultant root, non-hate is a resultant root, non-delusion is a resultant root – at the moment of rebirth in the fine-material element, these three roots appear.

At the moment of rebirth in the fine-material element, which three nutriments appear? Contact as nutriment, mental volition as nutriment, consciousness as nutriment - at the moment of rebirth in the fine-material element, these three nutriments appear.

At the moment of rebirth in the fine-material element, which one contact appears? Mind-consciousness-element contact – at the moment of rebirth in the fine-material element, this one contact appears.

At the moment of rebirth in the fine-material element, which one feeling... one perception... one volition... one consciousness appears? Mind-consciousness element – at the moment of rebirth in the fine-material element, this one consciousness appears.

3. Non-Percipient Beings

1017. At the moment of rebirth of the non-percipient being gods, how many aggregates appear, etc. how many consciousnesses appear?

At the moment of rebirth of the non-percipient being gods, one aggregate appears - the aggregate of matter; two sense bases appear - the visible form sense base, the mind-object sense base; two elements appear - the material element, the element of phenomena; one truth appears - the truth of suffering; one faculty appears - the material life faculty. The non-percipient being gods appear rootless, without nutriment, without contact, without feeling, without perception, without volition, without consciousness.

4. Immaterial Element

1018. At the moment of rebirth in the immaterial element, how many aggregates appear, etc. how many consciousnesses appear?

At the moment of rebirth in the immaterial element, four aggregates appear, two sense bases appear, two elements appear, one truth appears, eight faculties appear, three roots appear, three nutriments appear, one contact appears, one feeling... one perception... one volition... one consciousness appears.

1019. At the moment of rebirth in the immaterial element, which four aggregates appear? The aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness – at the moment of rebirth in the immaterial element, these four aggregates appear.

At the moment of rebirth in the immaterial element, which two sense bases appear? The mind sense base, the mind-object sense base – at the moment of rebirth in the immaterial element, these two sense bases appear.

At the moment of rebirth in the immaterial element, which two elements appear? Mind-consciousness element, element of phenomena – at the moment of rebirth in the immaterial element, these two elements appear.

At the moment of rebirth in the immaterial element, which one truth appears? The truth of suffering – at the moment of rebirth in the immaterial element, this one truth appears.

At the moment of rebirth in the immaterial element, which eight faculties appear? The mind faculty, the life faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty – at the moment of rebirth in the immaterial element, these eight faculties appear.

At the moment of rebirth in the immaterial element, which three roots appear? Non-greed is a resultant root, non-hate is a resultant root, non-delusion is a resultant root – at the moment of rebirth in the immaterial element, these three roots appear.

At the moment of rebirth in the immaterial element, which three nutriments appear? Contact as nutriment, mental volition as nutriment, consciousness as nutriment - at the moment of rebirth in the immaterial element, these three nutriments appear.

At the moment of rebirth in the immaterial element, which one contact appears? Mind-consciousness-element contact – at the moment of rebirth in the immaterial element, this one contact appears.

At the moment of rebirth in the immaterial element, which one feeling, etc. one perception... one volition... one consciousness appears? Mind-consciousness element – at the moment of rebirth in the immaterial element, this one consciousness appears.

5. Section on Seeing the Difference Between Planes

1020. Sensual-sphere phenomena, non-sensual-sphere phenomena, fine-material-sphere phenomena, non-fine-material-sphere phenomena, immaterial-sphere phenomena, non-immaterial-sphere phenomena, included phenomena, not-included phenomena.

What phenomena are of the sensual-sphere? 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; matter, feeling, perception, activities, consciousness - these phenomena are of the sensual-sphere.

What mental states are non-sensual-sphere? Fine-material-sphere, immaterial-sphere, not-included - these mental states are non-sensual-sphere.

What mental states are of the fine-material-sphere? 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 - these mental states are of the fine-material-sphere.

What mental states are non-fine-material-sphere? Sensual-sphere, immaterial-sphere, not-included - these mental states are non-fine-material-sphere.

What mental states are of the immaterial-sphere of existence? 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 - these mental states are of the immaterial-sphere of existence.

What phenomena are not of the immaterial-sphere of existence? Of the sensual-sphere, of the fine-material-sphere, not-included - these phenomena are not of the immaterial-sphere of existence.

What mental states are included? Wholesome, unwholesome, and indeterminate phenomena with mental corruptions belonging to the sensual-sphere, fine-material-sphere, immaterial-sphere; the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness - these mental states are included.

What phenomena are not included? The paths and the fruits of the paths and the unconditioned element - these phenomena are not included.

6. Section on Producing Action and Life-Span

1. Producing Action

1021. "Gods": There are three kinds of gods - conventional gods, rebirth gods, purification gods.

Conventional gods are: kings, queens, princes.

Rebirth gods are: the gods from the gods ruled by the four great kings and above.

Purification gods are: the Worthy Ones are called.

Having given gifts, having taken upon oneself morality, having performed the Observance practice, where are they reborn? Having given gifts, having taken upon oneself morality, having performed the Observance practice, some are reborn in the company of wealthy warriors, some are reborn in the company of wealthy brahmins, some are reborn in the company of wealthy householders, some are reborn in the company of the gods ruled by the four great kings, some are reborn in the company of the Thirty-three gods, some are reborn in the company of the Yāma gods, some are reborn in the company of the Tusita gods, some are reborn in the company of the gods who delight in creation, some are reborn in the company of the gods who control what is created by others.

2. Life-Span

1022. What is the life-span of human beings? A hundred years, or a little more.

1023. What is the life-span of the gods ruled by the four great kings? Fifty human years is one day and night for the gods ruled by the four great kings. By that night, thirty nights make a month. By that month, twelve months make a year. By that year, five hundred divine years is the life-span of the gods ruled by the four great kings. By human counting, how much is it? Ninety hundred thousand years.

What is the life-span of the Thirty-three gods? A human hundred years is one day and night for the Thirty-three gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year a divine thousand years is the life-span of the Thirty-three gods. By human counting, how much is it? Three ten million years and sixty hundred thousand years.

What is the life-span of the Yāma gods? Two hundred human years is one day and night for the Yāma gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year two divine thousand years is the life-span of the Yāma gods. By human counting, how much is it? Fourteen ten million years and forty hundred thousand years.

What is the life-span of the Tusita gods? Four hundred human years is one day and night for the Tusita gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year four divine thousand years is the life-span of the Tusita gods. By human counting, how much is it? Fifty-seven ten million years and sixty hundred thousand years.

What is the life-span of the gods who delight in creation? Eight hundred human years is one day and night for the gods who delight in creation. By that night, thirty nights make a month. By that month, twelve months make a year. By that year eight divine thousand years is the life-span of the gods who delight in creation. By human counting, how much is it? Two hundred ten million years and thirty ten million years and forty hundred thousand years.

What is the life-span of the gods who control what is created by others? Sixteen hundred human years is one day and night for the gods who control what is created by others. By that night, thirty nights make a month. By that month, twelve months make a year. By that year sixteen divine thousand years is the life-span of the gods who control what is created by others. By human counting, how much is it? Nine hundred ten millions of years and twenty-one ten millions of years and sixty hundred thousand years.

These six are sensual-sphere, endowed with all sensual pleasures;

The life-span of all, reckoned as one, how much does it become?

Twelve hundred ten millions of theirs, and twenty-eight ten millions;

Fifty hundred thousands, explained by the highest of years.

1024. Having developed the first meditative absorption as limited, where are they reborn? Having developed the first meditative absorption as limited, they are reborn in the company of the Brahmā's retinue gods. What is their life-span? A third of a cosmic cycle.

Having developed the first meditative absorption as middling, where are they reborn? Having developed the first meditative absorption as middling, they are reborn in the company of the Brahmā's ministers gods. What is their life-span? Half a cosmic cycle.

Having developed the first meditative absorption as superior, where are they reborn? Having developed the first meditative absorption as superior, they are reborn in the company of the Great Brahmā gods. What is their life-span? A cosmic cycle.

1025. Having developed the second meditative absorption as limited, where are they reborn? Having developed the second meditative absorption as limited, they are reborn in the company of the gods of limited radiance. What is their life-span? Two cosmic cycles.

Having developed the second meditative absorption as middling, where are they reborn? Having developed the second meditative absorption as middling, they are reborn in the company of the gods of immeasurable radiance. What is their life-span? Four cosmic cycles.

Having developed the second meditative absorption as superior, where are they reborn? Having developed the second meditative absorption as superior, they are reborn in the company of the Radiant gods. What is their life-span? Eight cosmic cycles.

1026. Having developed the third meditative absorption as limited, where are they reborn? Having developed the third meditative absorption as limited, they are reborn in the company of the gods of Limited Glory. What is their life-span? Sixteen cosmic cycles.

Having developed the third meditative absorption as middling, where are they reborn? Having developed the third meditative absorption as middling, they are reborn in the company of the gods of Immeasurable Glory. What is their life-span? Thirty-two cosmic cycles.

Having developed the third meditative absorption as superior, where are they reborn? Having developed the third meditative absorption as superior, they are reborn in the company of the gods of Streaming Radiance. What is their life-span? Sixty-four cosmic cycles.

1027. Having developed the fourth meditative absorption, due to diversity of object, due to diversity of attention, due to diversity of desire, due to diversity of aspiration, due to diversity of decision, due to diversity of resolution, due to diversity of wisdom, some are reborn in the company of the non-percipient being gods, some are reborn in the company of the Great Fruit gods, some are reborn in the company of the Aviha gods, some are reborn in the company of the Atappa gods, some are reborn in the company of the Sudassa gods, some are reborn in the company of the Sudassī gods, some are reborn in the company of the Akaniṭṭha gods, some are reborn in the company of the gods who have reached the plane of infinite space, some are reborn in the company of the gods who have reached the plane of infinite consciousness, some are reborn in the company of the gods who have reached the plane of nothingness, some are reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception.

What is the life-span of the non-percipient being gods and the Great Fruit gods? Five hundred cosmic cycles.

What is the life-span of the Aviha gods? A thousand cosmic cycles.

What is the life-span of the Atappa gods? Two thousand cosmic cycles.

What is the life-span of the Sudassa gods? Four thousand cosmic cycles.

What is the life-span of the Sudassī gods? Eight thousand cosmic cycles.

What is the life-span of the Akaniṭṭha gods? Sixteen thousand cosmic cycles.

1028. What is the life-span of the gods who have reached the plane of infinite space? Twenty thousand cosmic cycles.

What is the life-span of the gods who have reached the plane of infinite consciousness? Forty thousand cosmic cycles.

What is the life-span of the gods who have reached the plane of nothingness? Sixty thousand cosmic cycles.

What is the life-span of the gods who have reached the plane of neither-perception-nor-non-perception? Eighty-four thousand cosmic cycles.

1029. Raised up by the fire of merit, gone to the destination of sensual and fine-material existence.

Even having reached the highest existence, they come again to an unfortunate realm.

So long-lived beings pass away through the exhaustion of life span;

There is no existence that is permanent, thus was said by the great sage.

Therefore the wise, prudent, subtle, thinkers of meaning;

For release from ageing and death, develop the highest path.

Having developed the pure path, leading to what is grounded in Nibbāna;

Having fully understood all mental corruptions, they attain final Nibbāna, without mental corruptions.

7. Section on What Should Be Directly Known, Etc.

1030. Of the five aggregates, how many are directly knowable, how many are to be fully understood, how many are to be abandoned, how many are to be developed, how many are to be realized, how many are not to be abandoned, not to be developed, not to be realized? Etc. Of the seven kinds of consciousness, how many are directly knowable, how many are to be fully understood, how many are to be abandoned, how many are to be developed, how many are to be realized, how many are not to be abandoned, not to be developed, not to be realized?

1031. The aggregate of matter is directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. The four aggregates are directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

Ten sense bases are directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. Two sense bases are directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

Sixteen elements are directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. Two elements are directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

The truth of origin is directly knowable, to be fully understood, to be abandoned, not to be developed, not to be realized. The truth of the path is directly knowable, to be fully understood, not to be abandoned, to be developed, not to be realized. The truth of cessation is directly knowable, to be fully understood, not to be abandoned, not to be developed, to be realized. The truth of suffering is directly knowable, to be fully understood, may be to be abandoned, not to be developed, not to be realized, may be not to be abandoned.

Nine faculties are directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. The faculty of displeasure is directly knowable, to be fully understood, to be abandoned, not to be developed, not to be realized. The faculty of "I shall know the unknown" is directly knowable, to be fully understood, not to be abandoned, to be developed, not to be realized. The faculty of final knowledge is directly knowable, to be fully understood, not to be abandoned, may be to be developed, may be to be realized. The faculty of one who has final knowledge is directly knowable, to be fully understood, not to be abandoned, not to be developed, to be realized. Three faculties are directly knowable, to be fully understood, not to be abandoned, may be to be developed, may be to be realized, may be not to be developed, to be realized. Six faculties are directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

Three unwholesome roots are directly knowable, to be fully understood, to be abandoned, not to be developed, not to be realized. Three wholesome roots are directly knowable, to be fully understood, not to be abandoned, may be to be developed, not to be realized, may be not to be developed. Three indeterminate roots are directly knowable, to be fully understood, not to be abandoned, not to be developed, may be to be realized, may be not to be realized.

Edible food is directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. Three nutriments are directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

Six contacts are directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. Mind-consciousness-element contact is directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

Six feelings, etc. six perceptions, six volitions, six consciousnesses are directly knowable, to be fully understood, not to be abandoned, not to be developed, not to be realized. The mind-consciousness element is directly knowable, to be fully understood, may be to be abandoned, may be to be developed, may be to be realized, may be not to be abandoned, not to be developed, not to be realized.

8. Section on With Object and Without Object

1032. Of the five aggregates, how many are with sense-object, how many are without sense-object? Etc. Of the seven kinds of consciousness, how many are with sense-object, how many are without sense-object?

1033. The aggregate of matter is without sense-object. The four aggregates are with sense-object.

Ten sense bases are without object. The mind sense base is with object. The mind-object sense base may be with object, may be without object.

Ten elements are without object. Seven elements are with sense-object. The element of phenomena may be with sense-object, may be without object.

Two truths are with sense-object. The truth of cessation is without sense-object. The truth of suffering may be with sense-object, may be without sense-object.

Seven faculties are without object. Fourteen faculties are with sense-object. The life faculty may be with sense-object, may be without sense-object. Nine roots are with sense-object. Edible food is without sense-object. Three nutriments are with sense-object. Seven contacts etc. seven feelings etc. seven perceptions etc. seven volitions etc. seven consciousnesses are with sense-object.

1034. Of the five aggregates, how many have an object with an object, how many have an object without an object? Etc. Of the seven kinds of consciousness, how many have an object with an object, how many have an object without an object?

1035. The aggregate of matter is without sense-object. The four aggregates may have an object with sense-object, may have an object without sense-object.

Ten sense bases are without object. The mind sense base may have an object with sense-object, may have an object without sense-object. The mind-object sense base may have an object with sense-object, may have an object without sense-object, may be without sense-object.

Ten elements are without object. Six elements have an object without sense-object. The mind-consciousness element may have an object with sense-object, may have an object without sense-object. The element of phenomena may have an object with sense-object, may have an object without sense-object, may be without sense-object.

The truth of cessation is without sense-object. The truth of the path has an object without sense-object. The truth of origin may have an object with sense-object, may have an object without sense-object. The truth of suffering may have an object with sense-object, may have an object without sense-object, may be without sense-object.

Seven faculties are without object. Five faculties have an object without sense-object. Nine faculties may have an object with sense-object, may have an object without sense-object. The life faculty may have an object with sense-object, may have an object without sense-object, may be without sense-object.

Nine roots may have an object with sense-object, may have an object without sense-object. Edible food is without sense-object. Three nutriments may have an object with sense-object, may have an object without sense-object. Six contacts have an object without sense-object. Mind-consciousness-element contact may have an object with sense-object, may have an object without sense-object. Six feelings, six perceptions, six volitions, six consciousnesses have an object without sense-object. The mind-consciousness element may have an object with sense-object, may have an object without sense-object.

9. Section on Seeing the Seen, Heard, Etc.

1036. Of the five aggregates, how many are seen, how many are heard, how many are sensed, how many are cognised, how many are not seen, not heard, not sensed, not cognised? Etc. Of the seven kinds of consciousness, how many are seen, how many are heard, how many are sensed, how many are cognised, how many are not seen, not heard, not sensed, not cognised?

1037. The aggregate of matter may be seen, may be heard, may be sensed, may be cognised, may be not seen, not heard, not sensed, cognised. The four aggregates are not seen, not heard, not sensed, cognised.

The visible form sense base is seen, not heard, not sensed, cognised. The sound sense base is not seen, heard, not sensed, cognised. The odour sense base etc. the flavour sense base etc. the touch sense base is not seen, not heard, sensed, cognised. The seven sense bases are not seen, not heard, not sensed, cognised.

The material element is seen, not heard, not sensed, cognised. The sound element is not seen, heard, not sensed, cognised. The odour element etc. the flavour element etc. the touch element is not seen, not heard, sensed, cognised. The thirteen elements are not seen, not heard, not sensed, cognised.

The three truths are not seen, not heard, not sensed, cognised. The truth of suffering may be seen, may be heard, may be sensed, may be cognised, may be not seen, not heard, not sensed, cognised.

The twenty-two faculties are not seen, not heard, not sensed, cognised. The nine roots are not seen, not heard, not sensed, cognised. The four nutriments are not seen, not heard, not sensed, cognised. The seven contacts are not seen, not heard, not sensed, cognised. The seven feelings etc. seven perceptions etc. seven volitions etc. seven consciousnesses are not seen, not heard, not sensed, cognised.

10. Section on Seeing the Triads, Etc.

1. Wholesome Triplet

1038. Of the five aggregates, how many are wholesome, how many are unwholesome, how many are indeterminate? Etc. Of the seven kinds of consciousness, how many are wholesome, how many are unwholesome, how many are indeterminate?

The aggregate of matter is indeterminate. The four aggregates may be wholesome, may be unwholesome, may be indeterminate. Ten sense bases are indeterminate. Two sense bases may be wholesome, may be unwholesome, may be indeterminate. Sixteen elements are indeterminate. Two elements may be wholesome, may be unwholesome, may be indeterminate. The truth of origin is unwholesome. The truth of the path is wholesome. The truth of cessation is indeterminate. The truth of suffering may be wholesome, may be unwholesome, may be indeterminate.

Ten faculties are indeterminate. The faculty of displeasure is unwholesome. The faculty of "I shall know the unknown" is wholesome. Four faculties may be wholesome, may be indeterminate. Six faculties may be wholesome, may be unwholesome, may be indeterminate.

The three wholesome roots are wholesome. The three unwholesome roots are unwholesome. The three indeterminate roots are indeterminate. Edible food is indeterminate. Three nutriments may be wholesome, may be unwholesome, may be indeterminate. Six contacts are indeterminate. Mind-consciousness-element contact may be wholesome, may be unwholesome, may be indeterminate. Six feelings, six perceptions, six volitions, six consciousnesses are indeterminate. The mind-consciousness element may be wholesome, may be unwholesome, may be indeterminate.

2. Feeling Triplet

1039. Of the five aggregates, how many are associated with pleasant feeling, how many are associated with unpleasant feeling, how many are associated with neither-unpleasant-nor-pleasant feeling? Etc. Of the seven kinds of consciousness, how many are associated with pleasant feeling, how many are associated with unpleasant feeling, how many are associated with neither-unpleasant-nor-pleasant feeling?

Two aggregates are not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. Three aggregates may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling.

Ten sense bases are not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. The mind sense base may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The mind-object sense base may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling.

Ten elements are not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. Five elements are associated with neither-unpleasant-nor-pleasant feeling, the body-consciousness element may be associated with pleasant feeling, may be associated with unpleasant feeling. The mind-consciousness element may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The element of phenomena may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling.

Two truths may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The truth of cessation is not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. The truth of suffering may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling.

Twelve faculties are not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. Six faculties may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. Three faculties may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. The life faculty may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling, may not be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling.

Hate as an unwholesome root is associated with unpleasant feeling. Seven roots may be associated with pleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling. Delusion as an unwholesome root may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling.

Edible food is not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. Three nutriments may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling.

Five contacts are associated with neither-unpleasant-nor-pleasant feeling. Body-consciousness-element contact may be associated with pleasant feeling, may be associated with unpleasant feeling. Mind-consciousness-element contact may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling.

Seven feelings are not to be said to be associated with pleasant feeling, nor associated with unpleasant feeling, nor associated with neither-unpleasant-nor-pleasant feeling. Five perceptions... five volitions... five consciousnesses are associated with neither-unpleasant-nor-pleasant feeling, the body-consciousness element may be associated with pleasant feeling, may be associated with unpleasant feeling. The mind-consciousness element may be associated with pleasant feeling, may be associated with unpleasant feeling, may be associated with neither-unpleasant-nor-pleasant feeling.

3. Resultant Triplet

1040. Of the five aggregates, how many are resultant, how many are states that have resultant quality, how many are states that are neither resultant nor have resultant quality? Etc. Of the seven kinds of consciousness, how many are resultant, how many are states that have resultant quality, how many are states that are neither resultant nor have resultant quality?

The aggregate of matter is a state that is neither resultant nor has resultant quality. The four aggregates may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality.

Ten sense bases are states that are neither resultant nor have resultant quality. Two sense bases may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality.

Two truths are states that have resultant quality. The truth of cessation is a state that is neither resultant nor has resultant quality. The truth of suffering may be resultant, may be a state that has resultant quality, may be a state that is neither resultant nor has resultant quality.

Six roots are states that have resultant quality. Three indeterminate roots may be resultant, may be states that are neither resultant nor have resultant quality.

Edible food is a state that is neither resultant nor has resultant quality. Three nutriments may be resultant, may be states that have resultant quality, may be states that are neither resultant nor have resultant quality. Five contacts are resultant. Mind-element contact may be resultant, may be a state that is neither resultant nor has resultant quality. Mind-consciousness-element contact may be resultant, may be a state that has resultant quality, may be a state that is neither resultant nor has resultant quality. Five feelings... five perceptions... five volitions... five consciousnesses are resultant. The mind-element may be resultant, may be a state that is neither resultant nor has resultant quality. The mind-consciousness element may be resultant, may be a state that has resultant quality, may be a state that is neither resultant nor has resultant quality.

4. (kammically) Clung-to Triplet

1041. Of the five aggregates, how many are clung-to and subject to clinging, how many are not clung-to but subject to clinging, how many are neither clung-to nor subject to clinging? Etc. Of the seven kinds of consciousness, how many are clung-to and subject to clinging, how many are not clung-to but subject to clinging, how many are neither clung-to nor subject to clinging?

The aggregate of matter may be clung-to and subject to clinging, may be not clung-to but subject to clinging. The four aggregates may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

The truth of origin is not clung-to but subject to clinging. Two truths are neither clung-to nor subject to clinging. The truth of suffering may be clung-to and subject to clinging, may be not clung-to but subject to clinging.

Nine faculties are clung-to and subject to clinging. The faculty of displeasure is not clung-to but subject to clinging. Three faculties are neither clung-to nor subject to clinging. Nine faculties may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging. Three unwholesome roots are not clung-to but subject to clinging. Three wholesome roots may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging. Three indeterminate roots may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

Edible food may be clung-to and subject to clinging, may be not clung-to but subject to clinging. Three nutriments may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

Five contacts are clung-to and subject to clinging. Mind-element contact may be clung-to and subject to clinging, may be not clung-to but subject to clinging. Mind-consciousness-element contact may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging. Five feelings... five perceptions... five volitions... five consciousnesses are clung-to and subject to clinging. The mind-element may be clung-to and subject to clinging, may be not clung-to but subject to clinging. The mind-consciousness element may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be neither clung-to nor subject to clinging.

5. Applied Thought Triplet

1042. Of the five aggregates, how many are with applied and sustained thought, how many are without applied but sustained thought only, how many are without applied and sustained thought? Etc. Of the seven kinds of consciousness, how many are with applied and sustained thought, how many are without applied but sustained thought only, how many are without applied and sustained thought?

The aggregate of matter is without applied and sustained thought. Three aggregates may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The aggregate of mental activities may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said to be with applied and sustained thought, nor without applied but sustained thought only, nor without applied and sustained thought.

Ten sense bases are without applied and sustained thought. The mind sense base may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The mind-object sense base may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said to be with applied and sustained thought, nor without applied but sustained thought only, nor without applied and sustained thought.

Fifteen elements are without applied and sustained thought. The mind-element is with applied and sustained thought. The mind-consciousness element may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The element of phenomena may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said to be with applied and sustained thought, nor without applied but sustained thought only, nor without applied and sustained thought.

The truth of origin is with applied and sustained thought. The truth of cessation is without applied and sustained thought. The truth of the path may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. The truth of suffering may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought, may not be said to be with applied and sustained thought, nor without applied but sustained thought only, nor without applied and sustained thought.

Nine faculties are without applied and sustained thought. The faculty of displeasure is with applied and sustained thought. The equanimity faculty may be with applied and sustained thought, may be without applied and sustained thought. Eleven faculties may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought.

Three unwholesome roots are with applied and sustained thought. Six roots may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. Edible food is without applied and sustained thought. Three nutriments may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. Five contacts are without applied and sustained thought. Mind-element contact is with applied and sustained thought. Mind-consciousness-element contact may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought. Five feelings... five perceptions... five volitions... five consciousnesses are without applied and sustained thought, the mind-element is with applied and sustained thought, the mind-consciousness element may be with applied and sustained thought, may be without applied but sustained thought only, may be without applied and sustained thought.

(1) Matter Dyad

1043. Of the five aggregates, how many are material, how many are immaterial? Etc. Of the seven kinds of consciousness, how many are material, how many are immaterial?

The aggregate of matter is matter. The four aggregates are immaterial. Ten sense bases are matter. The mind sense base is immaterial. The mind-object sense base may be matter, may be immaterial. Ten elements are material. Seven elements are immaterial. The element of phenomena may be material, may be immaterial. Three truths are immaterial. The truth of suffering may be matter, may be immaterial. Seven faculties are material. Fourteen faculties are immaterial. The life faculty may be material, may be immaterial. Nine roots are immaterial. Edible food is material. Three nutriments are immaterial. Seven contacts are immaterial. The seven feelings etc. seven perceptions etc. seven volitions, seven consciousnesses are immaterial.

(2) Mundane Dyad

1044. Of the five aggregates, how many are mundane, how many are supramundane? Of the twelve sense bases, how many are mundane, how many are supramundane? Of the eighteen elements, how many are mundane, how many are supramundane? Of the four truths, how many are mundane, how many are supramundane? Etc. Of the seven kinds of consciousness, how many are mundane, how many are supramundane?

The aggregate of matter is mundane. The four aggregates may be mundane, may be supramundane. Ten sense bases are mundane. Two sense bases may be mundane, may be supramundane. Sixteen elements are mundane. Two elements may be mundane, may be supramundane. Two truths are mundane. Two truths are supramundane.

Ten faculties are mundane. Three faculties are supramundane. Nine faculties may be mundane, may be supramundane. Three unwholesome roots are mundane. Six roots may be mundane, may be supramundane. Edible food is mundane. Three nutriments may be mundane, may be supramundane. Six contacts are mundane. Mind-consciousness-element contact may be mundane, may be supramundane. Six feelings are mundane. Feeling born of mind-consciousness-element-contact may be mundane, may be supramundane. Six perceptions are mundane. Perception born of mind-consciousness-element-contact may be mundane, may be supramundane. Six volitions are mundane. Volition born of mind-consciousness-element-contact may be mundane, may be supramundane. Six consciousnesses are mundane. Mind-consciousness element may be mundane, may be supramundane.

Direct knowledge, two, with sense-object, seen, wholesome feeling;

Resultant and clung to, applied thought, material and mundane.

The Analysis of the Heart of the Teaching is concluded.

The Vibhaṅga treatise is concluded.

Text

View

Font

Theme

02. The Book of Analysis

All

Root Texts

Commentaries

Sub Commentaries

Chapters

Bookmarks

Hello ,How can i help you ?

Canon of the Higher Teaching

The Book of Analysis

1.

Analysis of Aggregates

1.

The Suttanta Classification

1.

The Aggregate of Matter

2.

The Aggregate of Feeling

3.

The Aggregate of Perception

4.

The Aggregate of Mental Activities

5.

The Aggregate of Consciousness

2.

The Abhidhamma Classification

1.

The Aggregate of Matter

2.

The Aggregate of Feeling

3.

The Aggregate of Perception

4.

The Aggregate of Mental Activities

5.

The Aggregate of Consciousness

3.

The Question Section

1.

The threes

2.

The twos

2.

Analysis of Sense Bases

1.

The Suttanta Classification

2.

The Abhidhamma Classification

3.

The Question Section

1.

The threes

2.

The twos

3.

Analysis of Elements

1.

The Suttanta Classification

2.

The Abhidhamma Classification

3.

The Question Section

1.

The threes

2.

The twos

4.

Analysis of Truths

1.

The Suttanta Classification

1.

The Truth of Suffering

2.

The Truth of Origin

3.

The Truth of Cessation