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

In the Minor Collection

The Guide

1.

The Summary Section

The Summary Section.

2.

The Synopsis Section

1. Therein, what are the sixteen guides? The Teaching, investigation, fitness, proximate cause, characteristic, fourfold array, conversion, classification, reversal, synonym, description, descent, correction, determination, requisite, and attribution - thus.

The Recitation Following That

2. Therein, what are the five methods? The Nandiyāvaṭṭa, the Tipukkhala, the Sīhavikkīḷita, the Disālocana, and the Aṅkusa - thus.

The Recitation Following That

3. Therein, what are the eighteen root terms? Nine terms are wholesome, nine terms are unwholesome. Therein, what are the nine unwholesome terms? Craving, ignorance, greed, hate, delusion, perception of beauty, perception of pleasure, perception of permanence, perception of self - these are the nine unwholesome terms, where the entire unwholesome side goes into classification and coming together.

Therein, what are the nine wholesome terms? Serenity, insight, non-greed, non-hate, non-delusion, perception of foulness, perception of suffering, perception of impermanence, perception of non-self - these are the nine wholesome terms, where the entire wholesome side goes into classification and coming together.

Herein this is the summary

The Synopsis Section.

3.

The Exposition Section

4. Therein, the Guide has been proclaimed in brief.

The Abridgement of the Modes

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2.

3.

4.

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6.

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8.

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15.

16.

The Abridgement of Method

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18.

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21.

22.

The Twelve Terms

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26.

The Exposition Section.

4.

The Counter-exposition Section

1.

Analysis of the Mode of Teaching

5. Therein, what is the Teaching guide? The verse "Gratification, danger" - this is the Teaching guide. What does it teach? Gratification, danger, escape, fruit, means, and command. "I will teach you, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; I will reveal the holy life that is complete in its entirety and pure."

Therein, what is gratification?

This is gratification.

Therein, what is danger?

This is danger.

Therein, what is escape?

This is escape.

Therein, what is gratification?

This is gratification.

Therein, what is danger?

This is danger.

Therein, what is escape?

This is escape.

Therein, what is the fruit?

This is the fruit.

Therein, what is the means?

This is the means.

Therein, what is the command?

This is the command.

This is the fruit.

6. Therein, the Blessed One teaches escape to the person who understands quickly, teaches danger and escape to the person who understands through elaboration, teaches gratification and danger and escape to the person who needs to be guided.

Therein there are four practices, four persons. One of craving temperament who is dull goes forth by the mindfulness faculty through difficult practice with sluggish direct knowledge, with the establishments of mindfulness as resources. One of craving temperament who is keen goes forth by the concentration faculty through difficult practice with quick direct knowledge, with the meditative absorptions as resources. One of view temperament who is dull goes forth by the energy faculty through easy practice with sluggish direct knowledge, with the right strivings as resources. One of view temperament who is keen goes forth by the wisdom faculty through easy practice with quick direct knowledge, with the truths as resources.

Both those of craving temperament go forth by insight meditation preceded by serenity meditation, to liberation of mind through dispassion towards lust. Both those of view temperament go forth by serenity meditation preceded by insight meditation, to liberation by wisdom through dispassion towards ignorance.

Therein, those who go forth by practices preceded by serenity meditation should be led by the method of the Nandiyāvaṭṭa; those who go forth by practices preceded by insight meditation should be led by the method of the lion's play.

7. This guide originates where either the Teacher teaches the Teaching or a certain fellow monk who is respectable, and having heard that Teaching, one obtains faith. Therein, whatever investigation, striving, scrutiny, examination - this is wisdom gained through learning. Likewise, with learning as the support, whatever investigation, scrutiny, examination, mental consideration - this is wisdom gained through reflection. For one associated with attention through these two wisdoms, whatever knowledge arises either on the plane of seeing or on the plane of development - this is wisdom gained through meditative development.

8. Wisdom gained through learning is from another's utterance. Wisdom gained through reflection is from wise attention arisen individually. Whatever knowledge arises through another's utterance and through individually arisen wise attention, this is wisdom gained through meditative development. For whom these two wisdoms exist, wisdom gained through learning and wisdom gained through reflection, this is one who understands quickly. For whom wisdom gained through learning exists, but wisdom gained through reflection does not exist, this is one who understands through elaboration. For whom indeed not wisdom gained through learning exists nor wisdom gained through reflection, this is one who needs to be guided.

9. What does this teaching of the Teaching teach? The four truths: suffering, origin, cessation, path. Danger and fruit are suffering, gratification is origin, escape is cessation, means and command are path. These are the four truths. This is the wheel of the Teaching.

As the Blessed One said - "'This is suffering' - by me, monks, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world - the entire wheel of the Teaching.

Therein there are immeasurable terms, immeasurable syllables, immeasurable phrases, immeasurable characteristics, languages, and expositions. The explanation, elucidation, revelation, analysis, making manifest, and description of this very meaning - thus this is the noble truth of suffering.

"'This is the origin of suffering' - by me, monks, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, etc. "'This is the cessation of suffering' - by me, monks, etc. "'This is the practice leading to the cessation of suffering' - by me, monks, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.

Therein there are immeasurable terms, immeasurable syllables, immeasurable phrases, immeasurable characteristics, languages, and expositions. The explanation, elucidation, revelation, analysis, making manifest, and description of this very meaning - thus this is the noble truth of the practice leading to the cessation of suffering.

Therein the Blessed One explains with syllables, elucidates with terms, reveals with phrases, analyses with characteristics, makes manifest with languages, and describes with expositions. Therein the Blessed One summarises with syllables and terms, elaborates with phrases and characteristics, and expands with languages and expositions. Therein summarising is the beginning, elaborating is the middle, expanding is the end. This Teaching and discipline, when being summarised, trains the person who understands quickly; therefore they call it "good in the beginning." When being elaborated, it trains the person who understands through elaboration; therefore they call it "good in the middle." When being expanded, it trains the person who needs to be guided; therefore they call it "good at the end."

10. Therein, six terms are the meaning: explanation, elucidation, revelation, analysis, making manifest, and description - these six terms are the meaning. Six terms are the phrasing: letter, term, phrase, manner, language, and description - these six terms are the phrasing. Therefore the Blessed One said: "I will teach you, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing."

"Consummate" means supramundane, not mixed with mundane states. "Complete" means full, not deficient, not excessive. "Pure" means without stain, free from all stains, bright, the basis for all distinctions; this is called the footprint of the Tathāgata, and also frequented by the Tathāgata, and also furrowed by the Tathāgata; therefore this holy life is discerned. Therefore the Blessed One said: "I will reveal the holy life that is complete in its entirety and pure."

For whom is this teaching of the Teaching? For practitioners. Therefore the Venerable Mahākaccāyana said -

The Teaching guide is engaged.

2.

Analysis of the Mode of Investigation

11. Therein, what is the investigation guide? The verse "What is questioned and what is answered" - this is the investigation guide.

What does it investigate? It investigates the term, investigates the question, investigates the answer, investigates the former and latter, investigates the gratification, investigates the danger, investigates the escape, investigates the fruit, investigates the means, investigates the command, investigates the recapitulation, investigates all nine discourses. How might it be, as the Venerable Ajita in the Pārāyana asks the Blessed One a question -

These four terms were asked, that is one question. Why? Because of discernment of one subject matter, for thus he said "By what is the world hindered" - he asks about the standpoint of the world, "By what does it not shine forth" - he asks about the non-shining of the world, "What do you call its smearing" - he asks about the smearing of the world, "What is its great fear" - he asks about the great fear of that very world. The world is threefold: the world of defilements, the world of existence, the world of faculties.

Therein the answer -

These four terms were answered by these four terms, the first by the first, the second by the second, the third by the third, the fourth by the fourth.

To the question "By what is the world hindered" - the answer is "The world is hindered by ignorance". The world is hindered by mental hindrances, for all beings are hindered by the mental hindrance of ignorance. As the Blessed One said: "For all beings, monks, for all living creatures, for all creatures, I say there is, in a certain way, just one mental hindrance, that is to say ignorance, for all beings are hindered by the mental hindrance of ignorance. Altogether, monks, through the cessation, giving up, and relinquishment of ignorance, there is no mental hindrance for beings, I say." And thereby the answer to the first term is fitting.

To the question "By what does it not shine forth" - the answer is "Due to avarice and negligence it does not shine forth". Whatever person is hindered by mental hindrances, he is avaricious. Avarice is called sceptical doubt. He, doubting sceptically, does not believe; not believing, he does not arouse energy for the abandoning of unwholesome mental states and for the realisation of wholesome mental states. He dwells devoted to negligence here, heedless, he does not undertake bright mental states, those not being undertaken by him do not shine forth, as the Blessed One said -

And by that the answer to the second term is fitting.

To the question "What do you call its smearing?" the answer is "Greed is its smearing, I say." Greed is called craving. How does it smear? As the Blessed One said -

This craving, having made "thus intensely praying" for a person full of attachment, there the world becomes smeared, so to speak, and by that the answer to the third term is fitting.

To the question "What is its great fear?" the answer is "Suffering is its great fear." Suffering is twofold - bodily and mental. What is bodily is this pain, what is mental is this displeasure. For all beings are distressed by suffering, there is no fear equal to suffering, whence then anything surpassing it? There are three kinds of suffering - suffering as suffering, suffering due to activities, suffering due to change. Therein the world is sometimes, on rare occasions, released from suffering as suffering. Likewise from suffering due to change. What is the reason for this? There are in the world those with little illness and those with long life. But the world is released from suffering due to activities through the Nibbāna element without residue of clinging, therefore having made suffering due to activities the suffering of the world, suffering is its great fear. And by that the answer to the fourth term is fitting. Therefore the Blessed One said "The world is hindered by ignorance."

These four terms were asked. They are two questions. Why? They were asked by these with a designation for many. For a world thus fallen, for a world thus defiled, what is the world's cleansing, what is its emergence - for thus he spoke.

"Streams flow everywhere": They flow for one who is unconcentrated, for one who is full of covetousness, anger, and negligence. Therein, whatever covetousness - this is greed, an unwholesome root; whatever anger - this is hate, an unwholesome root; whatever negligence - this is delusion, an unwholesome root. For one thus unconcentrated, cravings flow in the six sense bases - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects, as the Blessed One said -

"'It flows', monks, this is a designation for the six internal sense bases. The eye flows towards pleasing forms, and is struck against unpleasing ones." The ear... etc. The nose... The tongue... The body... The mind flows towards pleasing mental objects, and is struck against unpleasing ones. Thus it flows from all, and it flows in every way. Therefore he said "streams flow everywhere".

"What is the warding off of streams?" - he asks about the destruction of prepossession; this is cleansing. "Tell me the restraint of streams, by what are streams closed?" - he asks about the uprooting of underlying tendencies; this is emergence.

Therein the answer -

When mindfulness of the body has been developed and cultivated, the eye does not pull towards pleasing forms, and is not struck against unpleasing ones; the ear... etc. The nose... The tongue... The body... The mind does not pull towards pleasing mental objects, and is not struck against unpleasing ones. For what reason? Because the faculties are restrained and guarded. By what are they restrained and guarded? By the safeguarding of mindfulness. Therefore the Blessed One said - "Mindfulness is the warding off of them."

By wisdom underlying tendencies are abandoned, when underlying tendencies are abandoned, prepossessions are abandoned. Of what, because of the abandonment of underlying tendency? Just as when a tree with a trunk has its root completely uprooted, the continuity of flowers, fruits, leaves and shoots is cut off. Thus when underlying tendencies are abandoned, the continuity of prepossessions is cut off, closed, covered. By what? By wisdom. Therefore the Blessed One said: "By wisdom these are closed."

This asks the connection in the question. Asking the connection, what does one ask? The Nibbāna element without residue of clinging. And three truths are conditioned, having the nature of cessation: suffering, origin, path; cessation is unconditioned. Therein, origin is abandoned on two planes: on the plane of seeing and on the plane of development. By seeing, three mental fetters are abandoned: identity view, sceptical doubt, adherence to moral rules and austerities; by development, seven mental fetters are abandoned: sensual desire, anger, lust for fine-material existence, lust for immaterial existence, conceit, restlessness, the remainder of ignorance. In the three elements, these ten mental fetters are five lower and five higher.

12. Therein, three mental fetters - identity view, sceptical doubt, adherence to moral rules and austerities - cease having determined the faculty of "I shall know the unknown". Seven mental fetters - sensual desire, anger, lust for fine-material existence, lust for immaterial existence, conceit, restlessness, the remainder of ignorance - cease having determined the faculty of final knowledge. But that by which one knows thus "My birth is eliminated" - this is knowledge of destruction. One understands "There is no more of this state of being" - this is knowledge of non-arising. These two knowledges are the faculty of one who has final knowledge. Therein, both the faculty of "I shall know the unknown" and the faculty of final knowledge - these cease for one attaining the highest fruition, arahantship; therein, both knowledge of destruction and knowledge of non-arising - these two knowledges are one wisdom.

But by the designation of the object, two names are obtained: for one understanding "My birth is eliminated", it obtains the name "knowledge of destruction"; for one understanding "There is no more of this state of being", it obtains the name "knowledge of non-arising". That is wisdom in the meaning of understanding; mindfulness in the meaning of not floating away from what has been seen.

13. Therein, whatever are the five aggregates of clinging, this is mentality-materiality. Therein, whatever mental states have contact as the fifth, this is mentality. Whatever are the five material faculties, this is materiality. Both of those, mentality-materiality associated with consciousness - asking the Blessed One about its cessation, the Venerable Ajita in the Pārāyana said thus -

Therein, mindfulness and wisdom are four faculties; mindfulness is two faculties - the mindfulness faculty and the concentration faculty; wisdom is two faculties - the wisdom faculty and the energy faculty. Whatever believing and confidence in these four faculties, this is the faith faculty. Therein, whatever unified focus of mind with faith as predominant, this is concentration due to desire. When the mind is concentrated, for the suppression of mental defilements, by the power of reflection or by the power of meditative development, this is abandoning. Therein, whatever in-breath and out-breath, applied and sustained thought, perception and feeling, thoughts with substance, these are activities. Thus the former concentration due to desire, and abandoning for the suppression of mental defilements, and these activities - both of those, he develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Therein, whatever unified focus of mind with energy as predominant, this is concentration due to energy, etc. Therein, whatever unified focus of mind with mind as predominant, this is concentration due to developed mind, etc. Therein, whatever unified focus of mind with investigation as predominant, this is concentration due to investigation. When the mind is concentrated, for the suppression of mental defilements, by the power of reflection or by the power of meditative development, this is abandoning. Therein, whatever in-breath and out-breath, applied and sustained thought, perception and feeling, thoughts with substance, these are activities. Thus the former concentration due to investigation, and abandoning for the suppression of mental defilements, and these activities - both of those, he develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving, based upon seclusion, based upon dispassion, based upon cessation, maturing in release.

14. All concentration is rooted in knowledge, preceded by knowledge, follows knowledge.

Thus with an open mind, unobstructed, he develops a mind of luminosity. The five faculties, wholesome, concomitant with consciousness, arise when consciousness arises, cease when consciousness ceases. And mentality-materiality, rooted in consciousness, arisen with consciousness as condition, its cause is cut off by the path; consciousness without nutriment, not delighted in, incapable of rebirth-linking, that ceases. Mentality-materiality too, without cause, without condition, does not produce renewed existence. Thus with the cessation of consciousness, wisdom and mindfulness and mentality-materiality cease. Therefore the Blessed One said -

15. These three terms were asked, they are three questions. Of what? By the method of abandoning preceded by insight for trainees and non-trainees, for thus he said. "Those who have comprehended the teachings" - he asks about arahantship, "and the many trainees here" - he asks about the trainee, "Tell me, prudent one, when asked, their conduct, dear sir" - he asks about abandoning preceded by insight.

Therein the answer -

All bodily action of the Blessed One is preceded by knowledge, follows knowledge; all verbal action is preceded by knowledge, follows knowledge; all mental action is preceded by knowledge, follows knowledge. Unobstructed knowledge and vision regarding the past, unobstructed knowledge and vision regarding the future, unobstructed knowledge and vision regarding the present.

And what is the obstruction of knowledge and vision? Whatever not knowing, not seeing regarding impermanence, suffering, and non-self - this is the obstruction of knowledge and vision. Just as here a man might see the forms of stars, but would not know them by the convention of counting - this is the obstruction of knowledge and vision.

But the Blessed One has unobstructed knowledge and vision, for Buddhas, Blessed Ones, have unobstructed knowledge and vision. Therein, by the trainee the mind should be guarded in two mental states: from greed regarding enticing mental states, and from hate regarding those that cause prepossession. Therein, whatever desire, infatuation, longing, fondness, sport - warding that off, the Blessed One said thus: "One should not crave for sensual pleasures."

"One should be undisturbed in mind" - he spoke of the destruction of prepossession. For thus a trainee, craving, gives rise to unarisen defilement, and makes arisen defilement prosper. But whoever, with undisturbed thought, not craving, strives - 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.

16. What are unarisen evil unwholesome mental states? Sensual thought, thought of anger, thought of violence - these are unarisen evil unwholesome mental states. What are arisen evil unwholesome mental states? Underlying tendencies are unwholesome roots - these are arisen evil unwholesome mental states. What are unarisen wholesome mental states? Whatever faculties of a stream-enterer - these are unarisen wholesome mental states. What are arisen wholesome mental states? Whatever faculties of an eighth-path-attainer - these are arisen wholesome mental states.

That by which one wards off sensual thought - this is the mindfulness faculty. That by which one wards off thought of anger - this is the concentration faculty. That by which one wards off thought of violence - this is the energy faculty.

That by which one abandons, dispels, puts an end to, brings to obliteration, does not accept whatever evil unwholesome mental states have arisen - this is the wisdom faculty. Whatever believing and confidence in these four faculties, this is the faith faculty.

Therein, where should the faith faculty be seen? In the four factors of stream-entry. Where should the energy faculty be seen? In the four right strivings. Where should the mindfulness faculty be seen? In the four establishments of mindfulness. Where should the concentration faculty be seen? In the four meditative absorptions. Where should the wisdom faculty be seen? In the four noble truths. Thus a trainee, diligent in all wholesome mental states, was declared by the Blessed One with an undisturbed mind. Therefore the Blessed One said: "With an undisturbed mind."

17. "Skilled in all phenomena": the world is named threefold - the world of mental defilements, the world of existence, the world of faculties. Therein, through the world of mental defilements, the world of existence arises; that produces the faculties; when the faculties are being developed, there is full understanding of what needs to be guided. That should be examined in two ways: by full understanding through seeing and by full understanding through development. For when a trainee fully understands what is to be known, then through perceptions and attention accompanied by disenchantment, what needs to be guided becomes fully understood. For him, two phenomena go to proficiency - proficiency in seeing and proficiency in development.

That knowledge should be known in five ways: direct knowledge, full understanding, abandoning, development, and realization. Therein, what is direct knowledge? Whatever knowledge of the own-characteristic of phenomena, and analytical knowledge of phenomena and analytical knowledge of meaning - this is direct knowledge.

Therein, what is full understanding? Having thus directly known, whatever full knowing: "this is wholesome, this is unwholesome, this is blameworthy, this is blameless, this is dark, this is bright, this should be cultivated, this should not be cultivated, these phenomena thus grasped produce this fruit, of those thus grasped this is the meaning" - this is full understanding.

Having thus fully understood, three phenomena remain: to be abandoned, to be developed, and to be realized. Therein, what phenomena are to be abandoned? Those that are unwholesome. Therein, what phenomena are to be developed? Those that are wholesome. Therein, what phenomena are to be realized? That which is unconditioned. Whoever knows thus, he is called skilled in meaning, skilled in phenomena, skilled in goodness, skilled in fruition, skilled in profit, skilled in loss, skilled in means, endowed with great proficiency; therefore the Blessed One said "skilled in all phenomena."

"A mindful monk should wander forth": by that, for the purpose of pleasant abiding in the present life, when going forward, when returning, when looking ahead, when looking aside, when bending, when stretching, when wearing the double robe, bowl and robes, when eating, when drinking, when chewing, when tasting, when defecating and urinating, when walking, when standing, when sitting, when sleeping, when waking, when speaking, when remaining silent, one should dwell with mindfulness and full awareness. These two conducts were permitted by the Blessed One: one for the pure, one for those becoming pure. Who are the pure? The Worthy Ones. Who are those becoming pure? The trainees. For the faculties of a Worthy One have accomplished their task. What is to be awakened to, that is fourfold: through the full realization of full understanding of suffering, through the full realization of abandoning of the origin, through the full realization of development of the path, through the full realization of realization of cessation - whoever knows this fourfold awakening thus, he is called one who goes forward mindfully, returns mindfully, through the elimination of lust, through the elimination of hate, through the elimination of delusion. Therefore the Blessed One said "a mindful monk should wander forth"; therefore he said -

Thus it should be questioned, thus it should be answered. And the recapitulation of the discourse should be brought together both in meaning and in phrasing. For phrasing devoid of meaning becomes idle chatter. For wrongly placed phrasing, the meaning too is wrongly inferred, therefore what is endowed with meaning and phrasing should be recited together. And the discourse should be investigated. Is this discourse a direct statement, a connected statement, of explicit meaning, of meaning to be inferred, conducive to defilement, conducive to penetration, pertaining to one beyond training? Where in this discourse are all the truths to be seen - in the beginning, middle, and end? Thus the discourse should be investigated. Therefore the Venerable Mahākaccāyana said - "What is questioned and what is answered, and what is the recapitulation of the discourse."

The investigation guide is engaged.

3.

Analysis of the Mode of Fitness

18. Therein, what is the fitness guide? "Of all the guides," this is the fitness guide. What does it connect? The four great references: the Buddha reference, the Community reference, the several elders reference, the single elder reference. These are the four great references; those terms and phrases should be traced back to the discourses, should be compared with the monastic discipline, should be placed within the nature of phenomena.

In which discourse should they be traced back? In the four noble truths. In which monastic discipline should they be compared? In the removal of lust, the removal of hate, the removal of delusion. In which nature of phenomena should they be placed? In dependent origination. If it descends into the four noble truths, appears in the removal of defilements, and does not contradict the nature of phenomena, thus it does not generate mental corruptions. Whatever is connected by the four great references, by whatever means it is connected, in whatever way it is connected, that should be accepted.

19. When a question is asked, how many terms in the question should be scrutinised and investigated term by term? If all the terms assert one meaning, it is one question. Then if four terms assert one meaning, it is one question. Then if three terms assert one meaning, it is one question. Then if two terms assert one meaning, it is one question. Then if one term asserts one meaning, it is one question. By one who examines that, it should be understood whether these phenomena are different in meaning and different in phrasing, or whether these phenomena are one in meaning and only different in phrasing. How might it be? As that deity asks the Blessed One a question.

These four terms were asked. How are they known as three questions? For the Blessed One answers the deity.

20. Therein, ageing and death - these two are characteristics of the conditioned phenomenon. Ageing is the change in its duration, death is passing away. Therein, there is diversity in meaning between ageing and death. For what reason? For even those gone to the womb die, yet they do not become old. And there is death of the gods, yet their bodies do not decay. It is possible to make a remedy for ageing, but it is not possible to make a remedy for death, except for the domain of supernormal power of those possessing supernormal power. But as for what was said "overcome by the dart of craving" - those without lust are seen both ageing and dying. And if craving were just like ageing and death. This being so, all those who have lost their youth would be free from craving. And just as craving is the origin of suffering, so too ageing and death would be the origin of suffering, and craving would not be the origin of suffering; but ageing and death are not the origin of suffering, craving is the origin of suffering. And just as craving is to be destroyed by the path, so too ageing and death would be to be destroyed by the path. By this reasoning, it should be investigated through mutual reasons. And if the difference in meaning is seen to be established by reasoning, it should also be investigated from the phrasing.

"Dart" or "fuming" - there is unity in meaning of these phenomena. For it is not fitting that there is difference in meaning between desire and craving. When the intention of craving is not fulfilled, wrath and hostility arise regarding the nine grounds of resentment. By this reasoning, there is difference in meaning between ageing, death, and craving.

But that which was spoken by the Blessed One with two names as "desire" and as "craving" - this was spoken by the Blessed One with two names as "desire" and as "craving" by way of external things as objects; for all craving has one characteristic by the characteristic of holding. Just as all fire has one characteristic by the characteristic of heat, yet by way of fuel it obtains different names - as "wood fire", as "grass fire", as "splinter fire", as "cow-dung fire", as "chaff fire", as "refuse fire" - for all fire has just the characteristic of heat. Thus all craving has one characteristic by the characteristic of holding, yet by way of object and fuel it is spoken of by different names - as "desire", as "craving", as "dart", as "fuming", as "remembering", as "attachment", as "affection", as "fatigue", as "creeper", as "imagination", as "bond", as "hope", as "thirst", as "delight" - thus all craving has one characteristic by the characteristic of holding. And as stated in the synonyms:

This is a synonym for craving. As the Blessed One said - "Tissa, for one whose lust regarding matter has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed." Thus regarding feeling, perception, activities, consciousness - for one whose lust has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed - the entire discourse should be expanded. This is a synonym for craving. Thus it is fitting.

21. All access to suffering is rooted in activities of sensual craving, but it is not fitting that all access to disenchantment is rooted in the requisites of sensual craving. By this reasoning, it should be investigated through mutual reasons.

For just as the Blessed One teaches foulness to a person of lustful temperament, the Blessed One teaches friendliness to a person of hateful temperament. The Blessed One teaches dependent origination to a person of deluded temperament. If indeed the Blessed One were to teach liberation of mind through friendliness to a person of lustful temperament. Or were to teach the pleasant practice with sluggish direct knowledge, or the pleasant practice with quick direct knowledge, or abandoning preceded by insight, the teaching is not fitting. Thus whatever is abandoning in conformity with lust, abandoning in conformity with hate, abandoning in conformity with delusion. All that, having investigated through the mode of investigation, should be connected through the mode of fitness. As far as is the ground of knowledge.

That for one dwelling in friendliness, being mindful, anger would remain obsessing the mind - the teaching is not fitting; that anger goes to disappearance through abandoning - the teaching is fitting. That for one dwelling in compassion, being mindful, harming would remain obsessing the mind - the teaching is not fitting; that harming goes to disappearance through abandoning - the teaching is fitting. That for one dwelling in altruistic joy, being mindful, discontent would remain obsessing the mind - the teaching is not fitting; that discontent goes to disappearance through abandoning - the teaching is fitting. That for one dwelling in equanimity, being mindful, lust would remain obsessing the mind - the teaching is not fitting; that lust goes to disappearance through abandoning - the teaching is fitting. That for one dwelling in the signless, being mindful, following signs, consciousness proceeds by that very thing - the teaching is not fitting; that the sign goes to disappearance through abandoning - the teaching is fitting. "I am" has disappeared; I do not perceive "this I am." And yet that for me the sceptical doubt and the dart of bewilderment "in what?" "how?" would remain obsessing the mind - the teaching is not fitting; that sceptical doubt and the dart of bewilderment go to disappearance through abandoning - the teaching is fitting.

Or just as for one who has attained the first meditative absorption, being mindful, that sensual lust and anger lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting. Or that perceptions and attention accompanied by applied thought lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting. For one who has attained the second meditative absorption, being mindful, that perceptions and attention accompanied by applied and sustained thought lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting. Or that perceptions and attention accompanied by equanimity and pleasure lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting. For one who has attained the third meditative absorption, being mindful, that perceptions and attention accompanied by rapture and pleasure lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting; or that perceptions and attention accompanied by equanimity and purity of mindfulness lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting. For one who has attained the fourth meditative absorption, being mindful, that perceptions and attention accompanied by equanimity lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting. Or that perceptions and attention accompanied by the plane of infinite space lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting.

For one who has attained the plane of infinite space, being mindful, that perceptions and attention accompanied by material form lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting. Or that perceptions and attention accompanied by the plane of infinite consciousness lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting. For one who has attained the plane of infinite consciousness, being mindful, that perceptions and attention accompanied by the plane of infinite space lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting. Or that perceptions and attention accompanied by the plane of nothingness lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting.

For one who has attained the plane of nothingness, being mindful, that perceptions and attention accompanied by the plane of infinite consciousness lead to distinction - the teaching is not fitting; that they lead to decline - the teaching is fitting. Or that perceptions and attention accompanied by the plane of neither-perception-nor-non-perception lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting. For one who has attained the plane of neither-perception-nor-non-perception, being mindful, that the access of perception leads to distinction - the teaching is not fitting; that it leads to decline - the teaching is fitting. Or that perceptions and attention accompanied by the cessation of perception and feeling lead to decline - the teaching is not fitting; that they lead to distinction - the teaching is fitting. That a mind practised in pliancy does not bear resolution - the teaching is not fitting; that a mind practised in pliancy then bears resolution - the teaching is fitting.

Thus all the new discourses, according to the Teaching, according to the Discipline, according to the Teacher's instruction, having investigated from every side by the guide of investigation, should be connected by the guide of fitness. Therefore the Venerable Mahākaccāyana said: "Of all the guides, what is the plane and what is the resort of them."

The fitness guide is engaged.

4.

Analysis of the Mode of Proximate Cause

22. Therein, what is the proximate cause guide? "The Conqueror teaches the Teaching" - this is the proximate cause guide. What does he teach? Ignorance has the characteristic of non-penetration of all phenomena as they really are; its proximate cause is illusions. Craving has the characteristic of holding; its proximate cause is what has a dear nature and a pleasant nature. Greed has the characteristic of longing; its proximate cause is taking what is not given. Perception of beauty has the characteristic of grasping colour, shape and sign; its proximate cause is restraint of the faculties. Perception of pleasure has the characteristic of approaching contact with mental corruptions; its proximate cause is gratification. Perception of permanence has the characteristic of non-observation of phenomena with the characteristic of the conditioned; its proximate cause is consciousness. Perception of self has the characteristic of non-observation of perception of impermanence and perception of suffering; its proximate cause is the mental body. True knowledge has the characteristic of penetration of all phenomena; its proximate cause is all that is to be understood. Serenity has the characteristic of withdrawing mental distraction; its proximate cause is foulness. Non-greed has the characteristic of withdrawing the range of desire; its proximate cause is abstention from taking what is not given. Non-hate has the characteristic of non-anger; its proximate cause is abstention from killing living beings. Non-delusion has the characteristic of non-wrong practice regarding the object; its proximate cause is right practice. Perception of foulness has the characteristic of grasping the discoloured and festering; its proximate cause is disenchantment. Perception of suffering has the characteristic of fully knowing contact with mental corruptions; its proximate cause is feeling. Perception of impermanence has the characteristic of observation of phenomena with the characteristic of the conditioned; its proximate cause is arising and passing away. Perception of non-self has the characteristic of adherence to all phenomena; its proximate cause is perception of phenomena.

The five types of sensual pleasure are the proximate cause of sensual lust; the five material faculties are the proximate cause of lust for material form; the sixth sense base is the proximate cause of lust for existence; observation of arisen existence is the proximate cause of the five aggregates of clinging, the proximate cause of knowledge and vision of recollection of past lives. Faith has the characteristic of placing confidence and has disposition as manifestation; confidence has the characteristic of being undisturbed and has becoming serene as manifestation. Faith has the characteristic of aspiring; its proximate cause is unwavering confidence. Confidence has the characteristic of being undisturbed; its proximate cause is faith. Energy has the characteristic of initiating; its proximate cause is right striving. Mindfulness has the characteristic of non-floating; its proximate cause is the establishment of mindfulness. Concentration has the characteristic of being fully focused; its proximate cause is the meditative absorptions. Wisdom has the characteristic of understanding; its proximate cause is the truths.

Another method: unwise attention has the characteristic of attention to gratification; its proximate cause is ignorance. Ignorance has the characteristic of confusion about the truths; it is the proximate cause of activities. Activities have the characteristic of sprouting into renewed existence; they are the proximate cause of consciousness. Consciousness has the characteristic of arising through rebirth-conditions; it is the proximate cause of mentality-materiality. Mentality-materiality has the characteristic of the combination of the mental body and the material body; it is the proximate cause of the six sense bases. The six sense bases have the characteristic of defining the faculties; they are the proximate cause of contact. Contact has the characteristic of the coming together of eye, form and consciousness; it is the proximate cause of feeling. Feeling has the characteristic of experiencing the desirable and undesirable; it is the proximate cause of craving. Craving has the characteristic of holding; it is the proximate cause of clinging. Clinging arises through rebirth-conditions; it is the proximate cause of existence. Existence has the characteristic of the origination of the mental body and the material body; it is the proximate cause of birth. Birth has the characteristic of the manifestation of the aggregates; it is the proximate cause of ageing. Ageing has the characteristic of the ripening of clinging; it is the proximate cause of death. Death has the characteristic of the arrest of the life faculty; it is the proximate cause of sorrow. Sorrow is the doer of distress; it is the proximate cause of lamentation. Lamentation is the doer of wailing; it is the proximate cause of suffering. Suffering is the oppression of the body; it is the proximate cause of displeasure. Displeasure is the oppression of the mind; it is the proximate cause of anguish. Anguish is the doer of burning; it is the proximate cause of existence. When these factors of existence are all arisen together, that is existence; it is the proximate cause of the round of rebirths. The path has the characteristic of leading to liberation; it is the proximate cause of cessation.

Knowledge of the ford is the proximate cause of knowledge of what is drunk, knowledge of what is drunk is the proximate cause of knowledge of what is attained, knowledge of what is attained is the proximate cause of knowledge of oneself, knowledge of oneself is the proximate cause of having made merit in the past, having made merit in the past is the proximate cause of residence in a suitable place, residence in a suitable place is the proximate cause of reliance on good persons, reliance on good persons is the proximate cause of rightly directing oneself, rightly directing oneself is the proximate cause of morality, morality is the proximate cause of freedom from remorse, freedom from remorse is the proximate cause of gladness, gladness is the proximate cause of rapture, rapture is the proximate cause of tranquillity, tranquillity is the proximate cause of happiness, happiness is the proximate cause of concentration, concentration is the proximate cause of knowledge and vision of things as they really are, knowledge and vision of things as they really are is the proximate cause of disenchantment, disenchantment is the proximate cause of dispassion, dispassion is the proximate cause of liberation. Liberation is the proximate cause of knowledge and vision of liberation. Thus whatever decisive support, whatever condition, all that is a proximate cause. Therefore the Venerable Mahākaccāyana said: "The Conqueror teaches the Teaching."

The proximate cause guide is engaged.

5.

Analysis of the Mode of Characteristic

23. Therein, what is the Characteristic guide? "When one phenomenon is stated" - this is the Characteristic guide. What does it characterise? Whatever phenomena have the same characteristic, when one of those phenomena is stated, the remaining phenomena become stated. How might it be? As the Blessed One said -

"The eye, monks, is unsteady, brief, limited, perishable, alien, suffering, disaster, agitation, hot ashes, activity, murderous, amidst enemies. When this eye is stated, the remaining internal sense bases become stated. For what reason? For all six internal sense bases have the same characteristic in the sense of being murderous. And as the Blessed One said -

"Rādha, be without expectation regarding past materiality, do not delight in future materiality, practise for disenchantment, dispassion, cessation, giving up, and relinquishment of present materiality. When this aggregate of materiality is stated, the remaining aggregates become stated. For what reason? For all five aggregates are stated in the Yamaka Exhortation Discourse as having the same characteristic in the sense of being murderous. And as the Blessed One said -

Thus when mindfulness directed to the body is stated, mindfulness directed to feeling, mindfulness directed to mind, and mindfulness directed to mental phenomena become stated. Likewise, when "whatever is seen or heard or sensed" is stated, "cognised" becomes stated. And as the Blessed One said -

Therefore, monk, dwell here observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. "Ardent" is the energy faculty, "fully aware" is the wisdom faculty, "mindful" is the mindfulness faculty, "having removed covetousness and displeasure regarding the world" is the concentration faculty - thus for one dwelling observing the body in the body, the four establishments of mindfulness go to fulfilment through development. For what reason? Because of the same characteristic of the four faculties.

24. When the four establishments of mindfulness are being developed, the four right strivings go to fulfilment through development; when the four right strivings are being developed, the four bases for spiritual power are being developed, the five faculties go to fulfilment through development; when the four bases for spiritual power go to fulfilment through development; when the five faculties are being developed, the five powers go to fulfilment through development; when the five powers are being developed, the seven factors of enlightenment go to fulfilment through development; when the seven factors of enlightenment are being developed, the noble eightfold path goes to fulfilment through development; all the phenomena leading to enlightenment, belonging to enlightenment, go to fulfilment through development. For what reason? For all phenomena leading to enlightenment, belonging to enlightenment, have the same characteristic by the characteristic of leading forth; because of having the same characteristic, they go to fulfilment through development.

Thus unwholesome phenomena too, because of having the same characteristic, go to disappearance through abandoning. When the four establishments of mindfulness are being developed, illusions are abandoned, and nutriments go to full understanding for him, he becomes one without clinging from the clingings, and becomes unbound from the mental bonds, and becomes dissociated from the mental knots, and becomes one without mental corruptions from the mental corruptions, and becomes one who has crossed over from the mental floods, and becomes free from the dart from the darts, and stations of consciousness go to full understanding for him, through the ways of going to bias he does not go to bias; thus unwholesome phenomena too, because of having the same characteristic, go to disappearance through abandoning.

Or else wherever the material faculty is taught, there too the material element, the aggregate of matter, and the material sense bases are taught. Or else wherever pleasant feeling is taught, there the faculty of pleasantness, the pleasure faculty, and the noble truth of the origin of suffering are taught. Or else wherever unpleasant feeling is taught, there the faculty of pain, the faculty of displeasure, and the noble truth of suffering are taught. Or else wherever neither-unpleasant-nor-pleasant feeling is taught, there the equanimity faculty and the entire dependent origination are taught. For what reason? For regarding neither-unpleasant-nor-pleasant feeling, ignorance underlies. 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. And that is to be abandoned by the side of defilement with lust, with hate, with delusion; it is to be abandoned by the noble teachings without lust, without hate, without delusion.

Thus whatever phenomena have the same characteristic by function and by characteristic and by similarity and by passing away and rebirth, when one of those phenomena is stated, the remaining phenomena become stated. Therefore the Venerable Mahākaccāyana said: "When one phenomenon is stated."

The characteristic guide is engaged.

6.

Analysis of the Mode of Fourfold Array

25. Therein, what is the fourfold array mode? This is "etymology and intention". Through the phrasing of the discourse, the etymology and intention and source and connection of what precedes and what follows should be sought. Therein, what is etymology? That which is the connection with the term of language, that which is knowledge of phenomena by name. For when a monk knows the name of the meaning and knows the name of the phenomenon, he implants it accordingly. And this one is called skilled in meaning, skilled in the Teaching, skilled in phrasing, skilled in language, skilled in what precedes and what follows, skilled in teaching, skilled in designation of the past, skilled in designation of the future, skilled in designation of the present, skilled in designation of the feminine, skilled in designation of the masculine, skilled in designation of the neuter, skilled in designation of the singular, skilled in designation of the plural; thus all regional expressions should be made and all regional languages. This is the connection with the term of language.

26. Therein, what is intention?

Here, what is the Blessed One's intention? Those who will wish to be released from the realms of misery will become practitioners of the Teaching - this here is the Blessed One's intention.

Here, what is the Blessed One's intention? One will experience the undesirable, unpleasant result of intentional actions that have been done and accumulated, to be experienced as painful - this here is the Blessed One's intention.

Here, what is the Blessed One's intention? Those who will be desirous of happiness will not do evil deeds - this here is the Blessed One's intention.

Here, what is the Blessed One's intention? Those who will wish to be distressed by ageing and death will be knowing moderation in food, with guarded doors in the sense faculties, devoted to the pursuit of wakefulness in the first and last watches of the night, gifted with introspection regarding wholesome mental states, and respectful towards their fellows in the holy life, towards elders, juniors, and those of middle standing - this here is the Blessed One's intention.

Here, what is the Blessed One's intention? Those who will wish to seek the quest for the Deathless will dwell heedful - this here is the Blessed One's intention. This is intention.

27. Therein, what is the source? As that Dhaniya the cowherd said to the Blessed One -

The Blessed One said -

By this subject matter, by this source, it is thus known: "Here the Blessed One spoke of external possession as clinging." And as Māra the Evil One hurled down a broad stone from the Vulture's Peak mountain, the Blessed One said -

By this subject matter, by this source, it is thus known: "Here the Blessed One spoke of the body as clinging." And as he said -

By this subject matter, by this source, it is thus known: "Here the Blessed One spoke of craving for external things." And as he said -

By this subject matter, by this source, it is thus known: "Here the Blessed One spoke of the abandoning of craving based on external things." And as he said -

By this subject matter, by this source, it is thus known: "Here the Blessed One spoke of the abandoning of craving based on internal things." And as he said -

By this subject matter, by this source, it is thus known: "Here the Blessed One spoke of the abandoning of craving based on internal things." This is the source.

Therein, what is the connection of what precedes and what follows? As he said -

This sensual craving was spoken of. With which preceding and following does it connect? As he said -

Thus by blindness and by being covered, that very craving was spoken of. And what he said "blinded by sensual pleasures, covered by a net, veiled by the veil of craving." And what he said "one who is lustful does not know benefit, one who is lustful does not see the Teaching" - by these terms of prepossession, that very craving was spoken of. What is darkness, this is the origin of suffering, and the craving that leads to rebirth, and what he said "sensual pleasures" - these are defilement sensual pleasures. And what he said "covered by a net" shows prepossession through the practice of those very sensual pleasures; therefore the bondage of craving was spoken of by way of defilements and by way of prepossession. Those who are of such kind, they follow ageing and death; this "they follow ageing and death" was shown by the Blessed One through the power of the verse as laid down.

Obsessions are craving, view, and conceit, and the activities conditioned by them. Presence means the underlying tendencies. Chain means the prepossession of craving, which are the wanderings of the thirty-six cravings of the ensnarer. Cross-bar means delusion. Whatever obsessions as activities, and whatever presence, and whatever chain, and whatever cross-bar - whoever has transcended all this, he is called free from craving.

28. Therein, prepossession and activities are either experienced in present life or experienced in next life or experienced from one life to another; thus craving gives threefold fruit, either in this very life or upon rebirth or in some other subsequent existence. Thus the Blessed One said: "Whatever action done through greed one does by body or by speech or by mind, one experiences the result of that either in this very life or upon rebirth or in some other subsequent existence." This connects with the Blessed One's preceding and following. Therein, prepossession is action experienced in present life or action experienced in next life or action experienced from one life to another; thus action ripens in three ways, either in this very life or upon rebirth or in some other subsequent existence. As he said -

"If a fool here is one who kills living beings, etc. holds wrong view, he experiences the result of that in this very life or upon rebirth or in some other subsequent existence." This connects with the Blessed One's preceding and following. Therein, prepossession is to be abandoned by the power of reflection, activities by the power of seeing, the thirty-six thoughts of craving are to be abandoned by the power of meditative development - thus craving too is abandoned in three ways. Whatever is freedom from craving, this is the element of Nibbāna with residue of clinging. Upon the breakup of the body, this is the element of Nibbāna without residue of clinging.

Obsession is called continuation. And what the Blessed One said: "One obsesses regarding past, future, and present form cognizable by the eye." And what the Blessed One said - "Rādha, be without expectation regarding past materiality, do not delight in future materiality, practise for disenchantment, dispassion, cessation, and relinquishment of present materiality." This connects with the Blessed One's preceding and following. Whatever obsession and whatever activities and whatever delight in the past, future, and present - this is one in meaning. But with various terms, with various syllables, with various phrases, immeasurable teaching of the Teaching was spoken by the Blessed One. Thus, having compared discourse with discourse, having connected with the preceding and following, the discourse becomes described.

And this preceding and following connection is fourfold: connection of meaning, connection of phrasing, connection of teaching, and connection of description.

Therein, connection of meaning has six terms: explanation, elucidation, revelation, analysis, making manifest, and description.

Connection of phrasing has six terms: syllable, term, phrase, manner, language, and description.

Connection of teaching: and not in dependence on earth does the meditator meditate, and yet he meditates. And not in dependence on water does he meditate, the meditator meditates; and not in dependence on fire does he meditate, the meditator meditates; and not in dependence on air does he meditate, the meditator meditates. And not in dependence on the plane of infinite space, etc. and not in dependence on the plane of infinite consciousness, etc. and not in dependence on the plane of nothingness, etc. and not in dependence on the plane of neither-perception-nor-non-perception, etc. and not in dependence on this world, etc. and not in dependence on the world beyond does he meditate, the meditator meditates. Whatever is in between the two - seen, heard, sensed, cognised, attained, sought after, thought about, examined, pondered over by the mind - that too he does not meditate in dependence on, the meditator meditates. This one, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, with an independent mind is not known while meditating.

Just as Māra the Evil One, searching for the consciousness of the son of good family Godhika, does not know, does not see. For he has gone beyond obsession through the abandoning of craving, and there is no support of views for him. And just as with Godhika, so with Vakkali - those with independent minds are not known while meditating by the world with its gods, with its Māras, with its Brahmās, by the generation with its ascetics and brahmins, with its gods and humans. This is the connection of teaching.

Therein, what is the connection of analytic explanation? Those with dependent minds should be explained by the unwholesome side; those with independent minds should be explained by the wholesome side. Those with dependent minds should be explained by mental defilement; those with independent minds should be explained by cleansing. Those with dependent minds should be explained by the continuation of the round of rebirths; those with independent minds should be explained by the cessation of the round of rebirths. Those with dependent minds should be explained by craving and by ignorance; those with independent minds should be explained by serenity and by insight. Those with dependent minds should be explained by shamelessness and by moral fearlessness; those with independent minds should be explained by shame and by moral fear. Those with dependent minds should be explained by lack of mindfulness and by lack of full awareness; those with independent minds should be explained by mindfulness and by full awareness. Those with dependent minds should be explained by unwise origin and by unwise attention; those with independent minds should be explained by wise origin and by wise attention. Those with dependent minds should be explained by idleness and by being difficult to speak to; those with independent minds should be explained by arousal of energy and by being easy to speak to. Those with dependent minds should be explained by faithlessness and by negligence; those with independent minds should be explained by faith and by diligence. Those with dependent minds should be explained by not hearing the Good Teaching and by non-restraint; those with independent minds should be explained by hearing the Good Teaching and by restraint. Those with dependent minds should be explained by covetousness and by anger; those with independent minds should be explained by non-covetousness and by non-anger. Those with dependent minds should be explained by mental hindrances and by things subject to mental fetters; those with independent minds should be explained by liberation of mind through dispassion towards lust and by liberation by wisdom through dispassion towards ignorance. Those with dependent minds should be explained by the annihilationist view and by the eternalist view; those with independent minds should be explained by the Nibbāna element with residue of clinging and by the Nibbāna element without residue of clinging. This is the connection of analytic explanation. Therefore the Venerable Mahākaccāyana said "etymology and intention".

The fourfold array guide is engaged.

7.

Analysis of the Mode of Conversion

29. Therein, what is the Conversion guide? "In one proximate cause" - this is it.

"Begin, go forth" is the proximate cause of energy. "Engage in the Buddha's teaching" is the proximate cause of concentration. "Shake off the army of Death, as an elephant a hut made of reeds" is the proximate cause of wisdom. "Begin, go forth" is the proximate cause of the energy faculty. "Engage in the Buddha's teaching" is the proximate cause of the concentration faculty. "Shake off the army of Death, as an elephant a hut made of reeds" is the proximate cause of the wisdom faculty. These proximate causes are the Teaching.

For beings not engaging in exertion, or for those engaging, the beginning.

Therein, those who do not engage, they do not engage because of being rooted in negligence. That negligence is twofold: rooted in craving and rooted in ignorance. Therein, rooted in ignorance means that by which not knowing, being hindered, one does not understand the state to be known - that the five aggregates are subject to arising and passing away - this is rooted in ignorance. That which is rooted in craving is threefold: seeking for the arising of unarisen wealth, one falls into negligence; for the purpose of safeguarding and for the purpose of enjoying arisen wealth, one falls into negligence - this is the fourfold negligence in the world: one kind through ignorance, threefold through craving. Therein, for ignorance, the mental body is the proximate cause. For craving, the material body is the proximate cause. What is the reason for this? Holding in material existences, confusion in immaterial ones? Therein, the material body is the aggregate of matter; the mental body is the four immaterial aggregates. These five aggregates - by which clinging are they with clinging, through craving and through ignorance? Therein, craving is two kinds of clinging: clinging to sensual pleasures and clinging to moral rules and austerities. Ignorance is two kinds of clinging: clinging to views and clinging to the doctrine of self. The aggregates that are with clinging through these four kinds of clinging - this is suffering. The four kinds of clinging - this is the origin. The five aggregates are suffering. The Blessed One teaches the Teaching for their full understanding and abandoning - for the full understanding of suffering and for the abandoning of the origin.

30. Therein, that which is threefold and rooted in craving, negligence, seeks for the arising of unarisen wealth, and performs both safeguarding and the purpose of enjoying arisen wealth - through penetrating understanding of that, the protection and withdrawal is serenity.

How does that come about? When one knows the gratification of sensual pleasures as gratification, the danger as danger, the escape as escape, the lowliness, the defilement, the cleansing, and the benefit in renunciation. Therein, whatever investigation and examination - this is insight. These two mental states go to fulfilment through development: serenity and insight. When these two mental states are being developed, two mental states are abandoned - craving and ignorance; when these two mental states are abandoned, the four kinds of clinging cease. From the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Thus the former two truths are suffering and origin, and serenity and insight are the path. The cessation of existence is Nibbāna - these are the four truths. Therefore the Blessed One said: "Begin, go forth."

This is the underlying tendency of craving. Of which craving? Of craving for existence. That which is the condition for this mental state - this is ignorance. For with ignorance as condition there is craving for existence. These two are mental defilements: craving and ignorance. Those four kinds of clinging - the aggregates that are with clinging through those four kinds of clinging - this is suffering. The four kinds of clinging - this is the origin. The five aggregates are suffering. The Blessed One teaches the Teaching for their full understanding and abandoning - for the full understanding of suffering and for the abandoning of the origin.

That by which one uproots the underlying tendency of craving - this is serenity. That by which one wards off ignorance, the condition for the underlying tendency of craving - this is insight. These two mental states go to fulfilment through development: serenity and insight. Therein, the fruit of serenity is liberation of mind through the fading away of lust; the fruit of insight is liberation by wisdom through the fading away of ignorance. Thus the former two truths are suffering and origin, serenity and insight are the path, and the two liberations are cessation. These are the four truths. Therefore the Blessed One said: "Just as when the root."

All evil means the three kinds of misconduct: bodily misconduct, verbal misconduct, mental misconduct; those 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; those are two kinds of action: volition and mental. Therein, whatever killing living beings and whatever divisive speech and whatever harsh speech - this has hate as its origin. And whatever taking what is not given and whatever sexual misconduct and whatever lying - this has greed as its origin; whatever idle chatter - this has delusion as its origin. These seven causes are volitional action. Whatever covetousness - this is greed, an unwholesome root. Whatever anger - this is hate, an unwholesome root. Whatever wrong view - this is the wrong path. These three causes are mental action. Therefore it is said: "volitional action and mental action."

The unwholesome root going into action goes to the fourfold bias: through desire, through hate, through fear, through delusion. Therein, whatever goes to bias through desire - this has greed as its origin. Whatever goes to bias through hate - this has hate as its origin. Whatever goes to bias through fear and through delusion - this has delusion as its origin. Therein, greed is abandoned through foulness. Hate through friendliness. Delusion through wisdom. Likewise, greed is abandoned through equanimity. Hate through friendliness and compassion. Delusion through altruistic joy goes to disappearance through abandoning. Therefore the Blessed One said: "the non-performance of all evil."

31. All evil means the eight wrong courses: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration - this is called all evil. Whatever non-doing, non-performance, non-transgression of these eight wrong courses - this is called the non-performance of all evil.

When the eight wrong courses are abandoned, the eight right courses succeed. Whatever doing, performing, accomplishing of the eight right courses - this is called the acquisition of the wholesome. "The purification of one's own mind" shows the function of developing the path of the past; when the mind is purified, the five aggregates become purified, for thus the Blessed One said: "For the purpose of mental purification, monks, the holy life is lived under the Tathāgata." For purification is twofold: the abandoning of the mental hindrances and the uprooting of the underlying tendencies. There are two planes of purification: the plane of seeing and the plane of development; therein, what one purifies by penetration - this is suffering. From which one purifies - this is the origin. By which one purifies - this is the path. What is purified - this is cessation. These are the four truths. Therefore the Blessed One said: "the non-performance of all evil."

The Teaching is twofold: sense restraint and the path. Unfortunate realm is twofold: compared with gods and humans, the realms of misery are an unfortunate realm; compared with Nibbāna, all rebirths are an unfortunate realm. Therein, whatever unbroken practice in the morality of restraint - this Teaching well practised protects from the realms of misery. Thus the Blessed One said - "There are these two destinations, monks, for one who is moral: gods and humans." And thus in the town of Nāḷandā, Asibandhakaputta the headman said this to the Blessed One -

"The brahmins, venerable sir, of the western lands, carrying water-pots, wearing garlands of moss, descending into water, tending the fire - they raise up the dead, the departed, they inform them, they make them enter heaven. But is the Blessed One, venerable sir, the Worthy One, the Perfectly Self-awakened One, able to act in such a way that the whole world, upon the body's collapse at death, would be reborn in a fortunate realm, in a heavenly world?"

"If so, headman, I will ask you a question about this very matter. As it pleases you, so you should answer it.

"What do you think, headman, suppose here a man were one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, and holds wrong view. A great crowd of people, having come together and assembled, might request him, praise him, circumambulate him with joined palms - 'May this man, upon the body's collapse at death, be reborn in a fortunate realm, in a heavenly world.' What do you think, headman, would that man, because of the requesting of that great crowd of people, or because of their praising, or because of their circumambulating with joined palms, upon the body's collapse at death, be reborn in a fortunate realm, in a heavenly world?" "No, Venerable Sir."

"Just as, headman, a man might throw a large broad stone into a deep water pool. A great crowd of people, having come together and assembled, might request it, praise it, circumambulate it with joined palms - 'Rise up, dear broad stone, float up, dear broad stone, float up to dry land, dear broad stone.' What do you think, headman, would that large broad stone, because of the requesting of that great crowd of people, or because of their praising, or because of their circumambulating with joined palms, rise up, or float up, or float up to dry land?" "No, Venerable Sir." "Just so, headman, whatever man is one who kills living beings, etc. holds wrong view - even though a great crowd of people, having come together and assembled, might request him, praise him, circumambulate him with joined palms - 'May this man, upon the body's collapse at death, be reborn in a fortunate realm, in a heavenly world.' Yet that man, upon the body's collapse at death, would be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

"What do you think, headman, suppose here a man were one who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, and holds right view. A great multitude of people, having come together and assembled, might request him, praise him, circumambulate him with joined palms - 'May this man, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' What do you think, headman, would that man, because of the requesting of that great crowd of people, or because of their praising, or because of their circumambulating with joined palms, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell?" "No, Venerable Sir."

"Just as, headman, a man might plunge a pot of ghee or a pot of oil into a deep water pool and break it. There, whatever gravel or potsherds there might be, they would go downwards. But whatever ghee or oil there might be, that would go upwards. A great multitude of people, having come together and assembled, might request it, praise it, circumambulate it with joined palms - 'Sink down, dear ghee and oil, settle down, dear ghee and oil, go down, dear ghee and oil.' What do you think, headman, would that ghee and oil, because of the requesting of that great crowd of people, or because of their praising, or because of their circumambulating with joined palms, sink down, or settle down, or go down?" "No, Venerable Sir."

"Just so, headman, whatever man is one who abstains from killing living beings, etc. holds right view - even though a great multitude of people, having come together and assembled, might request him, praise him, circumambulate him with joined palms - 'May this man, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.'" Yet that man, upon the body's collapse at death, would be reborn in a fortunate realm, in a heavenly world. Thus the Teaching well practised protects from the realms of misery. Therein, whatever is the sharpness and intensity of the path, this Teaching well practised protects from all rebirths. Thus the Blessed One said -

32. Therein, the cause of unfortunate realms is craving and ignorance, those are the four kinds of clinging, the aggregates that are with clinging through those four kinds of clinging - this is suffering. The four kinds of clinging - this is the origin. The five aggregates are suffering; the Blessed One teaches the Teaching for their full understanding and abandoning - for the full understanding of suffering and for the abandoning of the origin. Therein, the five material faculties are the proximate cause of craving. The mind faculty is the proximate cause of ignorance. Guarding the five material faculties, one develops concentration and restrains craving. Guarding the mind faculty, one develops insight and restrains ignorance. By the restraint of craving, two kinds of clinging are abandoned: clinging to sensual pleasures and clinging to moral rules and austerities. By the restraint of ignorance, two kinds of clinging are abandoned: clinging to views and clinging to the doctrine of self. When the four kinds of clinging are abandoned, two mental states go to fulfilment through development: serenity and insight. This is called the holy life.

Therein, the fruit of the holy life is the four fruits of asceticism: the fruition of stream-entry, the fruition of once-returning, the fruition of non-returning, and arahantship as the highest fruition. These are the four fruits of the holy life. Thus the former two truths are suffering and origin. Serenity and insight and the holy life are the path, and the fruits of the holy life and their object, the unconditioned element, are cessation. These are the four truths. Therefore the Blessed One said: "The Teaching indeed protects."

Therein, that from which one protects by penetration - this is suffering. From which one protects - this is the origin. By which one protects - this is the path. What one protects - this is cessation. These are the four truths. Therefore the Venerable Mahākaccāyana said: "In one proximate cause."

The conversion guide is engaged.

8.

Analysis of the Mode of Classification

33. Therein, what is the guide of classification? "The phenomenon and the proximate cause and the plane."

Two discourses: conducive to habituation and conducive to penetration. Two practices: conducive to merit and conducive to fruition. Two moralities: the morality of restraint and the morality of abandoning. Therein, the Blessed One teaches the discourse conducive to habituation for the practice conducive to merit; he, established in the morality of restraint, becomes a practitioner of the holy life by that holy life. Therein, the Blessed One teaches the discourse conducive to penetration for the practice conducive to fruition; he, established in the morality of abandoning, becomes a practitioner of the holy life by that holy life.

Therein, what is the discourse conducive to habituation? The discourse conducive to habituation is namely: talk on giving, talk on morality, talk on heaven, the danger of sensual pleasures, the benefit in renunciation.

Therein, what is the discourse conducive to penetration? The discourse conducive to penetration is namely: whatever is the elucidation of the four truths. In the discourse conducive to habituation there is no understanding, there is no path, there is no fruit. In the discourse conducive to penetration there is understanding, there is path, there is fruit. These are the four discourses. For the teaching of these four discourses, having investigated by the guide of investigation from every side with fruit, morality, and holy life, the plane of knowledge as far as it extends should be connected by the guide of fitness.

34. Therein, what phenomena are common? Two phenomena are common: common by name and common by basis. Or whatever else is of such kind, the mental defilements to be abandoned through vision are common to beings with fixed course of the wrong path and to undetermined beings, sensual lust and anger are common to a worldling and a stream-enterer, the higher mental fetters are common to a worldling and a non-returner, whatever mundane attainment a noble disciple attains, all that is common to those not free from lust, for common phenomena thus do not surpass each other's own respective domain. Whoever is endowed with these phenomena does not surpass that phenomenon. These phenomena are common.

Therein, what phenomena are not common? As far as the teaching is concerned, trainees and those beyond training, capable and incapable should be investigated, sensual lust and anger are common to an eighth-path-attainer and a stream-enterer but the nature is not common, the higher mental fetters are common to an eighth-path-attainer and a non-returner but the nature is not common. The name is common to all trainees but the nature is not common. The name is common to all practitioners but the nature is not common. The trainee's morality is common to all trainees but the nature is not common. Thus by one observing distinction, it should be investigated with reference to inferior, superior, and middling.

The plane of seeing is the proximate cause of entry into the fixed course, the plane of development is the proximate cause of attaining the higher fruits, the difficult practice with sluggish direct knowledge is the proximate cause of serenity, the easy practice with quick direct knowledge is the proximate cause of insight, the way of making merit consisting of giving is the common proximate cause of another's utterance, the way of making merit consisting of morality is the common proximate cause of wisdom gained through reflection, the way of making merit consisting of meditation is the common proximate cause of wisdom gained through meditative development. The way of making merit consisting of giving is the common proximate cause of another's utterance and of wisdom gained through learning, the way of making merit consisting of morality is the common proximate cause of wisdom gained through reflection and of wise attention, the way of making merit consisting of meditation is the common proximate cause of wisdom gained through meditative development and of right view. Residence in a suitable place is the common proximate cause of seclusion and of concentration, reliance on good persons is the common proximate cause of the three unwavering confidences and of serenity, rightly directing oneself is the common proximate cause of shame and of insight, abandoning the unwholesome is the common proximate cause of investigation of the wholesome and of the concentration faculty, the well-proclaimedness of the Teaching is the common proximate cause of planting wholesome roots and of fruition attainment, the good practice of the Community is the common proximate cause of the excellence of the Community, the accomplishment of the Teacher is the common proximate cause of the confidence of those without confidence and of the increase of those with confidence, the unobstructed principal monastic code is the common proximate cause of the refutation of obstinate persons and of the comfortable abiding of well-behaved persons. Therefore the Venerable Mahākaccāyana said: "the phenomenon and the proximate cause."

The classification guide is engaged.

9.

Analysis of the Mode of Conversion

35. Therein, what is the reversal mode? "Wholesome and unwholesome mental states." For a male person of right view, wrong view has been worn away. And whatever many evil unwholesome mental states would arise with wrong view as condition, those too have been worn away for him. And with right view as condition, many wholesome mental states come to be for him, and they go to fulfilment through development for him. For a male person of right thought, wrong thought has been worn away. And whatever many evil unwholesome mental states would arise with wrong thought as condition, those too have been worn away for him. And with right thought as condition, many wholesome mental states come to be for him. And they go to fulfilment through development for him. Thus for a male person of right speech, of right action, of right livelihood, of right effort, of right mindfulness, of right concentration, of right liberation, of right knowledge and vision of liberation, wrong knowledge and vision of liberation has been worn away. And whatever many evil unwholesome mental states would arise with wrong knowledge and vision of liberation as condition, those too have been worn away for him. And with right knowledge and vision of liberation as condition, many wholesome mental states come to be for him, and they go to fulfilment through development for him.

36. For one who abstains from killing living beings, killing living beings has been abandoned. For one who abstains from taking what is not given, taking what is not given has been abandoned. For one practising the holy life, unchaste conduct has been abandoned. For one who speaks truth, lying has been abandoned. For one of non-divisive speech, divisive speech has been abandoned. For one of smooth speech, harsh speech has been abandoned. For one who speaks at the proper time, idle chatter has been abandoned. For one who is non-covetous, covetousness has been abandoned. For one with an unangry mind, anger has been abandoned. For one of right view, wrong view has been abandoned.

But whoever censures the noble eightfold path, for them visible here and now, reasonable, blameworthy counter-arguments come. Those sirs censure right view as the Teaching. If so, those who hold wrong view are honourable and praiseworthy to those sirs. Thus those sirs censure right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge and vision of liberation as the Teaching. If so, those who have wrong knowledge and vision of liberation are honourable and praiseworthy to those sirs.

But whoever says thus: "Sensual pleasures should be enjoyed, sensual pleasures should be consumed, sensual pleasures should be practised, sensual pleasures should be indulged in, sensual pleasures should be developed, sensual pleasures should be cultivated." Abstention from sensual pleasures is not the Teaching for them.

Or whoever says thus: "The pursuit of self-mortification is the Teaching." The Teaching leading to liberation is not the Teaching for them. But whoever says thus: "The Teaching is painful." The Teaching of happiness is not the Teaching for them. Or just as for a monk dwelling observing foulness in all activities, perceptions of beauty are abandoned. For one dwelling observing suffering, perceptions of pleasure are abandoned. For one dwelling observing impermanence, perceptions of permanence are abandoned. For one dwelling observing non-self, perceptions of self are abandoned. Or whatever Teaching one delights in or approaches, whatever is the opposite of that Teaching, that becomes transgressed as undesirable for him. Therefore the Venerable Mahākaccāyana said: "wholesome and unwholesome mental states."

The reversal guide is engaged.

10.

Analysis of the Mode of Synonyms

37. Therein, what is the synonym guide? "The synonyms are many." Just as the Blessed One points out one phenomenon with mutual synonyms. As the Blessed One said -

Hope is said to be the wishing for a future benefit; hope arises thus: "It will certainly come." Yearning is the longing for a present benefit; or having seen something better, yearning arises thus: "May I become like this." The guarding of the accomplishment of benefit is called delight; one delights in a dear relative, or one delights in a dear phenomenon, or one delights in what is not repulsive.

"Many elements" means 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.

"Currents" means some are inclined to visible forms, some are inclined to sounds, some are inclined to odours, some are inclined to flavours, some are inclined to tangible objects, some are inclined to mental objects. Therein, whatever six displeasures connected with the household life, and whatever six pleasures connected with the household life, and whatever six displeasures connected with renunciation, and whatever six pleasures connected with renunciation - these twenty-four terms are the craving side; this is a synonym for craving. Whatever six equanimities connected with the household life - this is the wrong view side.

38. That very delight in phenomena, love of phenomena, holding to phenomena in the manner of longing - this is a synonym for craving. Consciousness, mind, cognition - this is a synonym for consciousness. Mind faculty, mind-element, mind sense base, cognition - this is a synonym for mind. Wisdom faculty, power of wisdom, higher wisdom, training, wisdom, aggregate of wisdom, enlightenment factor of investigation of phenomena, knowledge, right view, decision, insight, knowledge of phenomena, knowledge of meaning, inferential knowledge, knowledge of elimination, knowledge of non-arising, faculty of "I shall know the unknown", faculty of final knowledge, faculty of one who has final knowledge, vision, true knowledge, higher intelligence, understanding, intelligence, light, or whatever else is of such kind - this is a synonym for wisdom. The five faculties are supramundane, all wisdom. But faith in the meaning of authority, energy in the meaning of effort, mindfulness in the meaning of not floating away, concentration in the meaning of non-distraction, wisdom in the meaning of understanding.

And as stated in the recollection of the Buddha: "Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One." One who has attained the accomplishment of powers, one who has attained the grounds of self-confidence, one who has attained the analytical knowledges, one who has abandoned the four mental bonds, one who has passed beyond the course of bias, one whose dart has been extracted, one whose wound has healed, one who has crushed the thorn, one whose prepossession has been extinguished, one who has gone beyond bondage, one who has disentangled the mental knots, one who has passed beyond disposition, one who has broken through darkness, one with vision, one who has transcended worldly adversities, one dissociated from compliance and opposition, one who has gone beyond amassing in desirable and undesirable phenomena, one who has passed beyond bondage, one whose battle has been laid down, one more brilliant, torch-bearer, light-maker, lamp-maker, dispeller of darkness, one who abandons conflict, one of immeasurable praise, one of immeasurable praise, one of incalculable praise, radiance-maker, light-bringer, one who makes the lamp of the radiance of the Teaching - and Buddhas, Blessed Ones - this is a synonym for recollection of the Buddha.

And as stated in the recollection of the Teaching: "Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise." That is to say, the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting off of the round of existence, empty, very difficult to obtain, the elimination of craving, dispassion, cessation, Nibbāna.

This is a synonym for recollection of the Teaching.

And as stated in the recollection of the Saṅgha: "Practicing well, practicing uprightly, practicing by the true method, practicing properly, that is to say, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world, accomplished in morality, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in knowledge and vision of liberation, the substance of beings, the cream of beings, the extraction of beings, the pillar of beings, the fragrant flower of beings, honourable to gods and humans" - this is a synonym for recollection of the Saṅgha.

And as stated in the recollection of morality: "Whatever moral practices that are unbroken, without holes, unspotted, unblemished, noble, pleasing to the noble ones, liberating, praised by the wise, not adhered to, and conducive to concentration; and morality is an ornament in the meaning of adorning the highest limb, and morality is a treasure in the meaning of transcending all misfortune, and morality is a craft in the meaning of hitting the target in an instant, and morality is a boundary in the meaning of not transgressing, and morality is grain in the meaning of cutting off poverty, and morality is a mirror in the meaning of viewing the Teaching, and morality is a mansion in the meaning of viewing, and morality follows all planes with the Deathless as its final goal" - this is a synonym for recollection of morality.

And as stated in the recollection of generosity: "At the time when a noble disciple dwells at home, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing" - this is a synonym for recollection of generosity. Therefore the Venerable Mahākaccāyana said: "The synonyms are many."

The synonym guide is engaged.

11.

Analysis of the Mode of Description

39. Therein, what is the description guide? "The Blessed One teaches one Teaching with various descriptions."

That which is the Teaching in natural discourse. This is the summary description. And what is the Teaching in natural discourse? The four truths. As the Blessed One said "this is suffering" - this description is the summary description of the five aggregates, of the six elements, of the eighteen elements, of the twelve sense bases, of the ten faculties.

If, monks, regarding edible food there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.

If regarding contact, etc. if, monks, regarding mental volition as nutriment. If, monks, regarding consciousness as nutriment there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation. This is the description of the production of suffering and of the origin.

If, monks, regarding edible food there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair.

If regarding contact, etc. if, monks, regarding mental volition as nutriment. If, monks, regarding consciousness as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair.

This is the description of full understanding of suffering, the description of abandoning of the origin, the description of development of the path, the description of realisation of cessation.

40. Monks, develop concentration. A diligent, prudent, mindful, concentrated monk, monks, understands as it really is. And what does he understand as it really is? He understands as it really is: "The eye is impermanent." He understands as it really is: "Forms are impermanent"; he understands as it really is: "Eye-consciousness is impermanent." He understands as it really is: "Eye-contact is impermanent." Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he understands as it really is is impermanent.

The ear... etc. The nose... etc. The tongue... etc. The body... etc. He understands as it really is: "The mind is impermanent." He understands as it really is: "Mental phenomena are impermanent." He understands as it really is: "Mind-consciousness is impermanent." He understands as it really is: "Mind-contact is impermanent." Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he understands as it really is is impermanent.

This is the description of development of the path, the description of full understanding of suffering, the description of abandoning of the origin, the description of realisation of cessation.

Rādha, scatter matter, destroy it, demolish it, make it unplayable, proceed with wisdom to the elimination of craving. Through the elimination of craving comes the elimination of suffering, through the elimination of suffering comes Nibbāna. Feeling... etc. Perception... etc. Scatter activities, scatter consciousness, destroy them, demolish them, make them unplayable, proceed with wisdom to the elimination of craving. Through the elimination of craving comes the elimination of suffering, through the elimination of suffering comes Nibbāna.

This is the description of cessation of cessation, the description of disenchantment with gratification, the description of full understanding of suffering, the description of abandoning of the origin, the description of development of the path, the description of realisation of cessation.

He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the practice leading to the cessation of suffering."

This is the description of penetration of the truths, the description of summary of the plane of seeing, the description of development of the path, the description of realisation of the fruition of stream-entry. He understands as it really is: "These are the mental corruptions"; he understands as it really is: "This is the origin of mental corruptions"; he understands as it really is: "This is the cessation of mental corruptions." He understands as it really is: "This is the practice leading to the cessation of mental corruptions." He understands as it really is: "These mental corruptions entirely cease."

This is the description of arising of knowledge of destruction, the description of permission of knowledge of non-arising, the description of development of the path, the description of full understanding of suffering, the description of abandoning of the origin, the description of beginning of the energy faculty, the description of laying eggs of flies, the description of summary of the plane of development, the description of striking down of evil unwholesome mental states.

41. "This is suffering" - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. "This is the origin of suffering" - thus, monks, etc. "This is the cessation of suffering" - thus, monks, etc. "This is the practice leading to the cessation of suffering" - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.

This is the description of the Teaching of the truths, the description of summary of wisdom gained through learning, the description of realisation of the faculty of "I shall know the unknown", the description of setting in motion of the wheel of the Teaching.

"But this suffering is to be fully understood" - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. "But this origin of suffering is to be abandoned" - thus, monks, etc. "But this cessation of suffering is to be realized" - thus, monks, etc. "But this practice leading to the cessation of suffering is to be developed" - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.

This is the description of development of the path, the description of summary of wisdom gained through reflection, the description of realisation of the faculty of final knowledge.

"But this suffering has been fully understood" - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. "But this origin of suffering has been abandoned" - thus, monks, etc. "But this cessation of suffering has been realized" - thus, monks, etc. "But this practice leading to the cessation of suffering has been developed" - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. This is the description of development of the path, the description of summary of wisdom gained through meditative development, the description of realisation of the faculty of one who has final knowledge, the description of setting in motion of the wheel of the Teaching.

"Measurable" means the element of activities. "Immeasurable" means the element of Nibbāna; "the measurable and the immeasurable origination" is the description of direct knowledge of all phenomena. The description of summary of analytical knowledge of phenomena. "The activity of becoming the sage relinquished" is the description of relinquishment of the origin. The description of full understanding of suffering. "Delighting internally, concentrated" is the description of development of mindfulness of the body. The description of presence of unified focus of mind. "He broke through self-existence like armour" is the description of disenchantment of consciousness, the description of grasping of omniscience, the description of splitting of the egg-shells of ignorance. Therefore the Blessed One said "the measurable and the immeasurable origination."

"He who suffering" is the description of synonym and the description of full understanding of suffering. "From what source" is the description of production and the description of abandoning of the origin. "He saw" is the description of synonym and the description of penetration of the eye of knowledge. "How could that being incline towards sensual pleasures" is the description of synonym and the description of adherence to sensual craving. "Having known that sensual pleasures are attachment in the world" is the description of seeing sensual pleasures as adversaries. For sensual pleasures are like a pit of burning charcoal, like a slice of flesh, like a blazing fire, like a precipice and like a snake. "One who is mindful regarding them" is the description of diminution for abandoning, the description of summary of mindfulness of the body, the description of development of the path. "Should train for removal" is the description of penetration of the removal of lust, the removal of hate, the removal of delusion. "Being" is the description of synonym of the meditator. For when the meditator understands that sensual pleasures are attachment. He produces wholesome mental states for the non-arising of sensual pleasures; he strives for the arising of unarisen wholesome mental states. This is the description of effort for the attainment of the unattained. The description of summary of discontent with what is inferior. Therein, "he strives for the presence of arisen wholesome mental states" - this is the description of diligence for development, the description of summary of the energy faculty, the description of safeguarding of wholesome mental states, the description of presence of training in higher consciousness. Therefore the Blessed One said "he who has seen suffering and its source."

"The world is bound by delusion" is the description of the teaching of illusions. "It appears as if capable" is the description of the distorted of the world. "The fool is bound by clinging" is the description of the production of evil spheres of desire, the description of the function of prepossessions. The description of the power of mental defilements. The description of the growth of activities. "Surrounded by darkness" is the description of the teaching of the darkness of ignorance and the description of the synonym. "It appears as if without fortune" is the description of the seeing of the divine eye, the description of the summary of the eye of wisdom. "For one who sees there is nothing" is the description of the penetration of beings; lust is a possession, hate is a possession, delusion is a possession. Therefore the Blessed One said "The world is bound by delusion."

"There is, monks, the unborn, the not become, the unmade, the unconditioned. If, monks, there were not this unborn, not become, unmade, unconditioned, no escape from what is born, become, made, conditioned would be evident here. But because, monks, there is the unborn, the not become, the unmade, the unconditioned, therefore escape from what is born, become, made, conditioned is evident."

"If, monks, there were not this unborn, not become, unmade, unconditioned" is the description of the teaching of Nibbāna and the description of the synonym. "No escape from what is born, become, made, conditioned would be evident here" is the description of the synonym of the conditioned and the description of the application. "But because, monks, there is the unborn, the not become, the unmade, the unconditioned" is the description of the synonym of Nibbāna and the description of the illumination. "Therefore escape from what is born, become, made, conditioned is evident" - this is the description of the synonym of Nibbāna, the description of leading to liberation of the path, the description of escape from the round of rebirths. Therefore the Blessed One said "If, monks, there were not this." Therefore the Venerable Mahākaccāyana said "The Blessed One teaches one Teaching with various descriptions."

The description guide is engaged.

12.

Analysis of the Mode of Descent

42. Therein, what is the descent mode? "And whatever is dependent arising."

"Above" means the fine-material sphere element and the immaterial sphere element. "Below" means the sensual element. "Everywhere free" means in the three elements this is the liberation of one beyond training. Those very five faculties of one beyond training - this is the descent by the faculties.

Those very five faculties of one beyond training are true knowledge; from the arising of true knowledge comes the cessation of ignorance; from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This is the descent by dependent origination.

Those very five faculties of one beyond training are included in the three aggregates - by the aggregate of morality, by the aggregate of concentration, by the aggregate of wisdom; this is the descent by the aggregates.

Those very five faculties of one beyond training are included in activities; whatever activities are without mental corruptions, but not life-continuum, those activities are included in the element of phenomena. This is the descent by the elements.

That element of phenomena is included in the mind-object sense base, whatever sense base is without mental corruptions, but not life-continuum. This is the descent by the sense bases.

"Not observing 'this I am'" - this is the uprooting of identity view; that is the liberation of a learner; those very five faculties of a learner. This is the descent by the faculties.

Those very five faculties of a learner are true knowledge; from the arising of true knowledge comes the cessation of ignorance; from the cessation of ignorance comes the cessation of activities; thus the entire dependent origination. This is the descent by dependent origination.

That very true knowledge is the aggregate of wisdom. This is the descent by the aggregates.

That very true knowledge is included in activities; whatever activities are without mental corruptions, but not life-continuum, those activities are included in the element of phenomena; this is the descent by the elements.

That element of phenomena is included in the mind-object sense base, whatever sense base is without mental corruptions, but not life-continuum; this is the descent by the sense bases.

Liberated by the liberation of a learner and by the liberation of one beyond training, he crossed over the flood, never crossed before, for non-rebirth. Therefore the Blessed One said "above, below."

43. "For one who is dependent there is wavering, for one who is independent there is no wavering. When there is no wavering there is tranquillity, when there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor beyond nor in between the two. This itself is the end of suffering."

"For one who is dependent there is wavering": support is twofold - support of craving and support of views. Therein, whatever is the volition of one who is lustful, this is support of craving; whatever is the volition of one who is deluded, this is support of views. But volition is activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; thus the entire dependent origination. This is the descent by dependent origination.

Therein, whatever is the feeling of one who is lustful, this is pleasant feeling. Whatever is the feeling of one who is deluded, this is neither-unpleasant-nor-pleasant feeling; these two feelings are the aggregate of feeling. This is the descent by the aggregates.

Therein, pleasant feeling is two faculties - the faculty of pleasantness and the pleasure faculty; neither-unpleasant-nor-pleasant feeling is the equanimity faculty. This is the descent by the faculties.

Those very faculties are included in activities; whatever activities are with mental corruptions and are life-continuum, those activities are included in the element of phenomena. This is the descent by the elements.

That element of phenomena is included in the mind-object sense base; whatever sense base is with mental corruptions and is life-continuum, this is the descent by the sense bases.

"For one who is independent there is no wavering": by means of serenity one is independent of craving, or by means of insight one is independent of views. Whatever is insight, this is true knowledge; from the arising of true knowledge comes the cessation of ignorance; from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; thus the entire dependent origination. This is the descent by dependent origination.

That very insight is the aggregate of wisdom. This is the descent by the aggregates.

That very insight is two faculties - the energy faculty and the wisdom faculty. This is the descent by the faculties.

That very insight is included in activities; whatever activities are without mental corruptions, but not life-continuum, those activities are included in the element of phenomena. This is the descent by the elements.

That element of phenomena is included in the mind-object sense base, whatever sense base is without mental corruptions, but not life-continuum. This is the descent by the sense bases.

"When there is tranquillity": tranquillity is twofold - bodily and mental. Whatever is bodily happiness, this is tranquillity of body. Whatever is mental happiness, this is mental tranquillity. One whose body is tranquil feels happiness; the mind of one who is happy becomes concentrated; one who is concentrated understands as it really is; understanding as it really is, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one becomes liberated; when liberated, there is the knowledge: "Liberated." One understands: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." He does not incline towards forms, nor towards sounds, nor towards odours, nor towards flavours, nor towards tangible objects, nor towards mental objects, through the elimination of lust, through the elimination of hate, through the elimination of delusion. That matter by which one describing the Tathāgata standing or walking might describe him - through the elimination, dispassion, cessation, giving up, and relinquishment of that matter, liberated through the extinction of matter, it is not befitting to say "the Tathāgata exists", it is not befitting to say "the Tathāgata does not exist", it is not befitting to say "the Tathāgata both exists and does not exist", it is not befitting to say "the Tathāgata neither exists nor does not exist". Rather, he is deep, immeasurable, incalculable, and is reckoned simply as "one with passion quenched", through the elimination of lust, through the elimination of hate, through the elimination of delusion.

By whatever feeling, etc. by whatever perception. By whatever activities. That consciousness by which one describing the Tathāgata standing or walking might describe him - through the elimination, through dispassion, through cessation, through giving up, through relinquishment of that consciousness, liberated through the extinction of consciousness, the Tathāgata does not come to "exists", does not come to "does not exist", does not come to "both exists and does not exist", does not come to "neither exists nor does not exist". Rather, he is deep, immeasurable, incalculable, and is reckoned simply as "one with passion quenched", through the elimination of lust, through the elimination of hate, through the elimination of delusion. "Coming" means coming here. "Going" means existence after death. There is neither coming nor going, "not here" means in the six internal sense bases. "Not elsewhere" means in the six external sense bases. "Not in between both" means one does not see a self in mental states arisen through contact. "This itself is the end of suffering" means dependent origination. That is twofold: mundane and supramundane. Therein, the mundane is: with ignorance as condition, activities, up to ageing and death. The supramundane is: for one who is moral, freedom from remorse arises, up to one understands "there is no more of this state of being". Therefore the Blessed One said: "For one who is dependent there is wavering, for one who is independent there is no wavering, etc. this itself is the end of suffering."

44.

"Whatever sorrows or lamentations, and sufferings of many kinds in the world, these arise dependent on what is dear" - this is unpleasant feeling. "When what is dear is absent, these do not exist" - this is pleasant feeling. Feeling is the aggregate of feeling. This is the descent by the aggregates.

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 all. This is the descent by dependent origination.

Therein, pleasant feeling is two faculties - the faculty of pleasantness and the pleasure faculty. Unpleasant feeling is two faculties - the faculty of pain and the faculty of displeasure. This is the descent by the faculties.

Those very faculties are included in activities; whatever activities are with mental corruptions and are life-continuum, those activities are included in the element of phenomena. This is the descent by the elements.

That element of phenomena is included in the mind-object sense base; whatever sense base is with mental corruptions and is life-continuum. This is the descent by the sense bases.

This is the abandoning of craving. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; thus all. This is the descent by dependent origination.

That very abandoning of craving is serenity. That serenity is two faculties - the mindfulness faculty and the concentration faculty. This is the descent by the faculties.

That very serenity is the aggregate of concentration. This is the descent by the aggregates.

That very serenity is included in activities; whatever activities are without mental corruptions, but not life-continuum, those activities are included in the element of phenomena. This is the descent by the elements.

That element of phenomena is included in the mind-object sense base, whatever sense base is without mental corruptions, but not life-continuum. This is the descent by the sense bases. Therefore the Blessed One said: "Whatever sorrows."

Therein, whatever is joyfulness of mind, this is attraction. What is said "he is transformed like one pierced by a dart," this is aversion. But attraction and aversion are the craving side, and for craving the ten material sense bases are the proximate cause. This is the descent by the sense bases.

Those very ten material ones are the material body associated with mentality, both of those are 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, thus all. This is the descent by dependent origination.

That very mentality-materiality is the five aggregates; This is the descent by the aggregates;

That very mentality-materiality is the eighteen elements; This is the descent by the elements;

Therein, whatever is the material body, these are the five material faculties; whatever is the mental body, these are the five immaterial faculties; these are the ten faculties. This is the descent by the faculties.

Therein, what is said -

This is the element of Nibbāna with residue of clinging; this is the descent by the elements.

That very element of Nibbāna with residue of clinging is true knowledge; from the arising of true knowledge comes the cessation of ignorance; from the cessation of ignorance comes the cessation of activities; thus all. This is the descent by dependent origination.

That very true knowledge is the aggregate of wisdom. This is the descent by the aggregates.

That very true knowledge is two faculties - the energy faculty and the wisdom faculty. This is the descent by the faculties.

That very true knowledge is included in activities; whatever activities are without mental corruptions, but not life-continuum, those activities are included in the element of phenomena. This is the descent by the elements.

That element of phenomena is included in the mind-object sense base, whatever sense base is without mental corruptions, but not life-continuum. This is the descent by the sense bases. Therefore the Blessed One said: "For one desiring sensual pleasure."

To this extent, dependent on this, the faculties, aggregates, elements and sense bases become convergences and descents. Thus dependent on this, the faculties, aggregates, elements and sense bases should be traced back. Therefore the Venerable Mahākaccāyana said: "And whatever is dependent arising."

The descent guide is engaged.

13.

Analysis of the Mode of Cleansing

45. Therein, what is the correction guide? The verse "When a question is answered". As the Venerable Ajita in the Pārāyana asks the Blessed One a question -

To the question "By what is the world hindered" - the Blessed One cleans the term with "The world is hindered by ignorance", but not the beginning. To the question "By what does it not shine forth" - the Blessed One cleans the term with "Due to avarice and negligence it does not shine forth", but not the beginning. To the question "What do you call its smearing" - the Blessed One cleans the term with "Greed is its smearing, I say", but not the beginning. To the question "What is its great fear" - "Suffering is its great fear" is a pure beginning. Therefore the Blessed One said "The world is hindered by ignorance."

To the question "Streams flow everywhere, what is the warding off of streams" - the Blessed One cleans the term with "Whatever streams there are in the world, mindfulness is the warding off of them", but not the beginning. To the question "Tell me the restraint of streams, by what are streams closed" - "I speak of the restraint of streams, by wisdom they are closed" is a pure beginning. Therefore the Blessed One said "Whatever streams there are in the world."

To the question -

Pure is the beginning. Therefore the Blessed One said: "This question that you asked." Where thus the beginning is pure, that question is answered. But where the beginning is impure, that question is not yet answered. Therefore the Venerable Mahākaccāyana said: "When a question is answered."

The correction guide is engaged.

14.

Analysis of the Mode of Standpoint

46. Therein, what is the determination guide? "Phenomena by unity, and also those pointed out by difference."

Whatever are pointed out therein, they should be kept thus.

"Suffering" is unity. Therein, what is pain? Birth is suffering, ageing is suffering, illness is suffering, death is 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, materiality is suffering, feeling is suffering, perception is suffering, activities are suffering, consciousness is suffering. This is difference.

"Origin of suffering" is unity. Therein, what is 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. This is difference.

"Cessation of suffering" is unity. Therein, what is 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. This is difference.

"Practice leading to the cessation of suffering" is unity. Therein, what is 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. This is difference.

"Path" is unity. Therein, what is path? The path leading to hell, the path leading to the animal realm, the path leading to the sphere of ghosts, the path to the titan realm, the path leading to heaven, the path leading to the human realm, the path leading to Nibbāna. This is difference.

"Cessation" is unity. Therein, what is cessation? Cessation through reflection, cessation without reflection, cessation of attachment, cessation of aversion, cessation of conceit, cessation of contempt, cessation of insolence, cessation of envy, cessation of stinginess, cessation of all defilements. This is difference.

"Materiality" is unity. Therein, what is materiality? Materiality consisting of the four primary elements is the description of materiality derived from the four primary elements. Therein, what are the four primary elements? The solid element, the liquid element, the heat element, the air element.

47. One comprehends the elements in two ways: in brief and in detail. How does one comprehend the elements in detail? One comprehends the solid element in detail in twenty ways, one comprehends the liquid element in detail in twelve ways, one comprehends the heat element in detail in four ways, one comprehends the air element in detail in six ways.

In which twenty ways does one comprehend the solid element in detail? 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, brain in the head - in these twenty ways one comprehends the solid element in detail.

In which twelve ways does one comprehend the liquid element in detail? There are in this body bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine - in these twelve ways one comprehends the liquid element in detail.

In which four ways does one comprehend the heat element in detail? 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 - in these four ways one comprehends the heat element in detail.

In which six ways does one comprehend the air element in detail? Upward-moving winds, downward-moving winds, winds in the belly, winds in the abdomen, winds that course through the limbs, in-breath and out-breath - in these six ways one comprehends the air element in detail.

Thus in these forty-two ways, comprehending the elements in detail according to their intrinsic nature, discerning, weighing, investigating, penetrating, reviewing, one sees nothing fit to be grasped as body or part of body, just as one examining a cesspool would see nothing fit to be grasped, just as one examining a rubbish heap would see nothing fit to be grasped, just as one examining a toilet would see nothing fit to be grasped, just as one examining a charnel ground would see nothing fit to be grasped. Just so in these forty-two ways, thus comprehending the elements in detail according to their intrinsic nature, discerning, weighing, investigating, penetrating, reviewing, one sees nothing fit to be grasped as body or part of body. Therefore the Blessed One said: Now both the internal solid element and the external solid element are just the solid element. That should be seen as it really is with right wisdom thus: "This is not mine, this I am not, this is not my self." Having seen this as it really is with right wisdom, one becomes disenchanted with the solid element, one makes the mind dispassionate towards the solid element. Now both the internal liquid element and the external liquid element, etc. Now both the internal heat element and the external heat element, etc. Now both the internal air element and the external air element are just the air element. That should be seen as it really is with right wisdom thus: "This is not mine, this I am not, this is not my self." Having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element. This is difference.

48. "Ignorance" is unity. 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, 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, non-full realization, non-understanding, non-highest enlightenment, non-penetration, non-discernment, non-discrimination, non-counter-discrimination, non-equal observation, 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 difference.

"True knowledge" is unity. Therein, what is true knowledge? 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, knowledge of the past, knowledge of the future, knowledge of both the past and the future, knowledge of phenomena that are dependently arisen through specific conditionality. Whatever such 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, enlightenment factor of investigation of phenomena, path factor, included in the path. This is difference.

"Attainment" is unity. Therein, what is attainment? Attainment with perception, attainment without perception, attainment of neither-perception-nor-non-perception. Attainment with clear perception, attainment of cessation. This is difference.

"Meditator" is unity. Therein, what is a meditator? There is a trainee meditator, there is a meditator beyond training, a meditator who is neither trainee nor one beyond training, a thoroughbred meditator, an inferior horse meditator, a meditator who has overcome views, a meditator who has overcome craving, a meditator who has overcome through wisdom. This is difference.

"Concentration" is unity. Therein, what is concentration? Concentration with conflict, concentration without conflict, concentration with enmity, concentration without enmity, concentration with affliction, concentration without affliction, concentration with rapture, concentration without rapture, concentration that is carnal, concentration that is spiritual, concentration with activities, concentration without activities, concentration developed one-sidedly, concentration developed both-sidedly, concentration developed through development on both sides, concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought, concentration conducive to relinquishment, concentration conducive to stability, concentration conducive to distinction, concentration conducive to penetration, mundane concentration, supramundane concentration, wrong concentration, right concentration. This is difference.

"Practice" is unity. Therein, what is practice? The rough practice, the scorching practice, the middle practice, the practice of non-endurance, the practice of endurance, the practice of calming, the practice of taming, the difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. This is difference.

"Body" is unity. Therein, what is body? The mental body and the material body. Therein, what is the material 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, brain - this is the material body. The mental body means feeling, perception, volition, consciousness, contact, attention - this is the mental body. This is difference.

Thus whatever phenomenon has the same nature as another phenomenon, that phenomenon becomes one with that phenomenon by unity. Or else, by whatever characteristic it is different, by that it goes to distinction. Thus when asked in a discourse or in an explanation or in a verse, it should be investigated whether one asks by unity or by distinction. If asked by unity, it should be answered by unity. If asked by distinction, it should be answered by distinction. If asked by the standpoint of beings, it should be answered by the standpoint of beings. If asked by the standpoint of phenomena, it should be answered by the standpoint of phenomena. Or else, in whatever way it is asked, in that way it should be answered. Therefore the Venerable Mahākaccāyana said: "Phenomena by unity."

The determination guide is engaged.

15.

Analysis of the Mode of Requisites

49. Therein, what is the requisite guide? "Whatever phenomena produce whatever phenomenon."

Whatever phenomenon produces whatever phenomenon, that is its requisite. What is the characteristic of a requisite? The characteristic of a requisite is being productive. Two phenomena produce: cause and condition. Therein, what is the characteristic of a cause, what is the characteristic of a condition? The characteristic of a cause is not common, the characteristic of a condition is common. How might it be? Just as for the arising of a sprout, the seed is not common, while earth and water are common. For a sprout, earth and water are the condition, the intrinsic nature is the cause. Or just as milk placed in a pot becomes curds, there is no simultaneous presence of milk and curds. Just so, there is no simultaneous presence of cause and condition.

For this wandering in the round of rebirths has arisen with cause and with condition. For it was said: with ignorance as condition, activities; with activities as condition, consciousness; thus the entire dependent origination. Thus ignorance is the cause of ignorance, unwise attention is the condition. The earlier ignorance is the cause of the later ignorance. Therein, the earlier ignorance is the underlying tendency to ignorance, the later ignorance is prepossession by ignorance; the earlier underlying tendency to ignorance becomes the cause of the later prepossession by ignorance for development, like a seed and sprout by way of immediate cause. But wherever fruit arises, this becomes its cause by way of successive cause. For the cause is twofold: immediate cause and successive cause; thus for ignorance too the cause is twofold: immediate cause and successive cause.

Or just as a dish and a wick and oil are conditions for a lamp but not the intrinsic cause, for it is not possible to illuminate a dish and a wick and oil without fire as a condition for a lamp. Like a lamp, the intrinsic nature is the cause. Thus the intrinsic nature is the cause, the external nature is the condition. The internal is the cause, the external is the condition. The productive is the cause, the supporting is the condition. The not common is the cause, the common is the condition.

The meaning of non-interruption is the meaning of continuity, the meaning of arising is the meaning of fruit, the meaning of conception is the meaning of rebirth, the meaning of impediment is the meaning of prepossession, the meaning of non-uprooting is the meaning of underlying tendency, the meaning of non-penetration is the meaning of ignorance, the meaning of not fully understood is the meaning of seed for consciousness. Where there is non-interruption, there is continuity; where there is continuity, there is arising; where there is arising, there is fruit; where there is fruit, there is conception; where there is conception, there is rebirth; where there is rebirth, there is impediment; where there is impediment, there is prepossession; where there is prepossession, there is non-uprooting. Where there is non-uprooting, there is underlying tendency; where there is underlying tendency, there is non-penetration; where there is non-penetration, there is ignorance; where there is ignorance, there is consciousness with mental corruptions not fully understood; where there is consciousness with mental corruptions not fully understood, there is the meaning of seed.

The aggregate of morality is a condition for the aggregate of concentration, the aggregate of concentration is a condition for the aggregate of wisdom, the aggregate of wisdom is a condition for the aggregate of liberation, the aggregate of liberation is a condition for the aggregate of knowledge and vision of liberation. Knowledge of the ford is a condition for knowledge of what is drunk, knowledge of what is drunk is a condition for knowledge of what is attained, knowledge of what is attained is a condition for knowledge of oneself.

Or just as dependent on the eye and forms, eye-consciousness arises. Therein, the eye is a condition by way of predominance conditionality, forms are a condition by way of object conditionality. Light is a condition by way of decisive support, attention is the intrinsic nature as cause. Activities are a condition for consciousness, the intrinsic nature is the cause. Consciousness is a condition for mentality-materiality, the intrinsic nature is the cause. Mentality-materiality is a condition for the six sense bases, the intrinsic nature is the cause. The six sense bases are a condition for contact, the intrinsic nature is the cause. Contact is a condition for feeling, the intrinsic nature is the cause. Feeling is a condition for craving, the intrinsic nature is the cause. Craving is a condition for clinging, the intrinsic nature is the cause. Clinging is a condition for existence, the intrinsic nature is the cause. Existence is a condition for birth, the intrinsic nature is the cause. Birth is a condition for ageing and death, the intrinsic nature is the cause. Ageing and death is a condition for sorrow, the intrinsic nature is the cause. Sorrow is a condition for lamentation, the intrinsic nature is the cause. Lamentation is a condition for suffering, the intrinsic nature is the cause. Suffering is a condition for displeasure, the intrinsic nature is the cause. Displeasure is a condition for anguish, the intrinsic nature is the cause. Thus whatever decisive support, all that is a requisite. Therefore the Venerable Mahākaccāyana said: "Whatever phenomena produce whatever phenomenon."

The requisite guide is engaged.

16.

Analysis of the Mode of Raising Up

50. Therein, what is the guide called attribution? "Whatever phenomena are the root of what, and whatever are of one meaning proclaimed by the sage."

In one proximate cause, however many proximate causes descend, all those should be attributed. Just as in the guide called conversion, many proximate causes descend. Therein, attribution is fourfold: proximate cause, synonym, meditation, and abandoning.

Therein, what is attribution by proximate cause?

What is its proximate cause? The three kinds of good conduct - bodily good conduct, good verbal conduct, good mental conduct - this is the proximate cause; therein, whatever bodily and verbal good conduct, this is the aggregate of morality. In good mental conduct, whatever non-covetousness and non-anger, this is the aggregate of concentration. Whatever right view, this is the aggregate of wisdom. This is the proximate cause; therein, the aggregate of morality and the aggregate of concentration are serenity, the aggregate of wisdom is insight. This is the proximate cause; therein, the fruit of serenity is liberation of mind through the fading away of lust, the fruit of insight is liberation by wisdom through the fading away of ignorance. This is the proximate cause.

The forest is the proximate cause of the undergrowth. And what is the forest? And what is the undergrowth? The forest means the five types of sensual pleasure; craving is the undergrowth. This is the proximate cause. The forest means grasping the sign as "woman" or "man". The undergrowth means grasping the features of those various limbs and minor limbs: "Ah, the eye! Ah, the ear! Ah, the nose! Ah, the tongue! Ah, the body!" thus. This is the proximate cause. The forest means the six internal and external sense bases not fully understood. Whatever mental fetter arises dependent on both of those, this is the undergrowth. This is the proximate cause. The forest means the underlying tendency. The undergrowth means prepossession. This is the proximate cause. Therefore the Blessed One said: "Having cut down both the forest and the undergrowth." This is attribution by proximate cause.

51. Therein, what is attribution by synonym? Through the fading away of lust, liberation of mind is the fruition of one in training; through the fading away of ignorance, liberation by wisdom is the fruition of one beyond training. This is a synonym. Through the fading away of lust, liberation of mind is the fruition of non-returning; through the fading away of ignorance, liberation by wisdom is the highest fruition, arahantship. This is a synonym. Through the fading away of lust, liberation of mind is the transcendence of the sensual element; through the fading away of ignorance, liberation by wisdom is the transcendence of the three elements. This is a synonym. Wisdom faculty, power of wisdom, training in higher wisdom, aggregate of wisdom, enlightenment factor of investigation of phenomena, enlightenment factor of equanimity, knowledge, right view, decision, investigating, shame, insight, knowledge of phenomena, all - this is a synonym. This is attribution by synonym.

Therein, what is attribution by development? As the Blessed One said: "Therefore, monk, dwell here observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world." "Ardent" is the energy faculty. "Fully aware" is the wisdom faculty. "Mindful" is the mindfulness faculty. "Having removed covetousness and displeasure regarding the world" is the concentration faculty. Thus for one dwelling observing the body in the body, the four establishments of mindfulness go to fulfilment through development. For what reason? Because of the same characteristic of the four faculties. When the four establishments of mindfulness are being developed, the four right strivings go to fulfilment through development. When the four right strivings are being developed, the four bases for spiritual power go to fulfilment through development. When the four bases for spiritual power are being developed, the five faculties go to fulfilment through development. Thus all. For what reason? For all phenomena leading to enlightenment, belonging to enlightenment, have the same characteristic by the characteristic of leading to liberation; because of having the same characteristic, they go to fulfilment through development. This is attribution by development.

Therein, what is attribution by abandoning? Dwelling observing the body in the body, one abandons the illusion "beautiful in the unattractive", and edible food goes to full understanding for him, and he becomes one without clinging from clinging to sensual pleasures, and becomes unbound from the mental bond of sensuality, and becomes dissociated from the bodily knot of covetousness, and becomes one without mental corruptions from the mental corruption of sensuality, and becomes one who has crossed over the mental flood of sensuality, and becomes free from the dart of lust, and the station of consciousness dependent on matter goes to full understanding for him, and lust in the material element is abandoned for him, and he does not go to bias through desire.

Dwelling observing feelings in feelings, one abandons the illusion "pleasure in what is suffering"; and contact as nutriment goes to full understanding for him; and he becomes one without clinging from clinging to existence; and he becomes unbound from the mental bond of existence; and he becomes dissociated from the bodily knot of anger; and he becomes one without mental corruptions from the mental corruption of existence; and he becomes one who has crossed over the mental flood of existence; and he becomes free from the dart from the dart of hate; and the station of consciousness based on feeling goes to full understanding for him; and lust in the element of feeling is abandoned for him; and he does not go to bias through hatred.

Dwelling observing mind in mind, one abandons the illusion "permanent in what is impermanent"; and consciousness as nutriment goes to full understanding for him; and he becomes one without clinging from clinging to views; and he becomes unbound from the mental bond of views; and he becomes dissociated from the bodily knot of adherence to moral rules and austerities; and he becomes one without mental corruptions from the mental corruption of views; and he becomes one who has crossed over the mental flood of views; and he becomes free from the dart from the dart of conceit; and the station of consciousness based on perception goes to full understanding for him; and lust in the element of perception is abandoned for him; and he does not go to bias through fear.

Dwelling observing mental phenomena in mental phenomena, one abandons the illusion "self in what is non-self"; and mental volition as nutriment goes to full understanding for him; and he becomes one without clinging from clinging to the doctrine of self; and he becomes unbound from the mental bond of ignorance; and he becomes dissociated from the bodily knot of dogmatic belief that "This alone is the truth"; and he becomes one without mental corruptions from the mental corruption of ignorance; and he becomes one who has crossed over the mental flood of ignorance; and he becomes free from the dart from the dart of delusion; and the station of consciousness based on activities goes to full understanding for him; and lust in the element of activities is abandoned for him; and he does not go to bias through delusion. This is attribution by abandoning.

Therefore the Venerable Mahākaccāyana said -

The attribution guide is engaged.

And the analysis of guides is concluded.

1.

Concurrence of the Mode of Teaching

52.

This has been stated. Where should the explanation of that be seen? In the Guide-Concurrence. Therein, what is the Teaching-Guide-Concurrence?

"With an unguarded mind" - what does it teach? Negligence, that is the state of Death. "And destroyed by wrong view" - destroyed by wrong view is said to be when one sees "permanent in what is impermanent" - that is illusion. But what is the characteristic of that illusion? Illusion has the characteristic of reversed grasping. What does it distort? Three phenomena: perception, mind, and view. Where does it distort? In the four bases of individual existence: one regards matter as self, or self as possessing matter, or matter as in self, or self as in matter. Thus 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.

Therein, matter is the first basis of illusion - "beautiful in the unattractive". Feeling is the second basis of illusion - "pleasure in what is suffering". Perception and activities are the third basis of illusion - "self in what is non-self". Consciousness is the fourth basis of illusion - "permanent in what is impermanent". Two phenomena are defilements of the mind - Craving and ignorance. A mind hindered by craving is distorted by two illusions - "beautiful in the unattractive" and "pleasure in what is suffering". A mind hindered by view is distorted by two illusions - "permanent in what is impermanent" and "self in what is non-self".

Therein, whoever has the illusion of view, he regards past matter as self, past feeling... etc. Past perception, past activities... etc. He regards past consciousness as self. Therein, whoever has the illusion of craving, he delights in future matter, future feeling... etc. Future perception, future activities, he delights in future consciousness. Two phenomena are impurities of the mind - Craving and ignorance. The mind being purified from these becomes pure. For those hindered by ignorance and fettered by craving, a first point is not discerned as they transmigrate and wander in the round of rebirths - once to hell, once to the animal realm, once to the sphere of ghosts, once to the class of titans, once among gods, once among humans.

"Overcome by sloth and torpor": Sloth is that which is the lack of pliancy and lack of workability of consciousness; torpor is that which is the sluggishness of the body. "One comes under Māra's control": one comes under the control of the Māra of mental defilements and the Māra of beings, for he is hindered and faces towards the round of rebirths. These two truths have been taught by the Blessed One: suffering and origin. The Blessed One teaches the Teaching for their full understanding and abandoning - for the full understanding of suffering and for the abandoning of the origin. That by which one fully understands and that by which one abandons - this is the path. That which is the abandoning of craving and ignorance - this is cessation. These are the four truths. Therefore the Blessed One said: "With unguarded consciousness." Therefore the Venerable Mahākaccāyana said: "Gratification and danger."

The Teaching guide concurrence is engaged.

2.

Concurrence of the Mode of Investigation

53. Therein, what is the investigation guide concurrence? Therein, craving is twofold: wholesome and unwholesome. The unwholesome leads to wandering in the round of rebirths, the wholesome leads to non-accumulation - the craving for abandoning. Conceit too is twofold: wholesome and unwholesome. Whatever conceit, in dependence on which one abandons conceit - this conceit is wholesome. But whatever conceit produces suffering - this conceit is unwholesome. Therein, whatever displeasure connected with renunciation: "When indeed shall I realise and attain that plane which the noble ones, having realised the peaceful plane, attain and dwell in?" - for him yearning arises; with yearning as condition, displeasure. This craving is wholesome; through the fading away of lust there is liberation of mind; having that as object, wholesome; through the fading away of ignorance there is liberation by wisdom.

What is the investigation of that? The eight path factors: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Where should that be seen? In the fourth meditative absorption at its perfection. For in the fourth meditative absorption one develops consciousness endowed with eight factors: pure, bright, without blemish, free from impurity, soft, wieldy, stable, having attained imperturbability. He there attains eight kinds: the six direct knowledges and two distinctions. That consciousness, because it is pure, therefore it is bright; because it is bright, therefore it is without blemish; because it is without blemish, therefore it is free from impurity; because it is free from impurity, therefore it is soft; because it is soft, therefore it is wieldy; because it is wieldy, therefore it is stable; because it is stable, therefore it has attained imperturbability. Therein, both blemishes and impurities - both of those are the craving side. Whatever is the agitation and whatever is the instability of consciousness - this is the wrong view side.

Four faculties - the faculty of pain, the faculty of displeasure, the faculty of pleasantness, and the pleasure faculty - cease in the fourth meditative absorption; for him the equanimity faculty remains. He attends to the higher attainment as peaceful; for him attending to the higher attainment as peaceful, in the fourth meditative absorption gross perception remains established and discontent and perception of aversion. He, 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," having realised the attainment of the plane of infinite space, attains and dwells in it. The resolution for direct knowledge, perception of material form, the disturbance of perception of diversity - he transcends; and perception of sensory impingement passes away for him. Thus for one concentrated in concentration, the light disappears and the vision of forms. That concentration endowed with six factors should be reviewed. My mental state is accompanied by non-covetousness towards the whole world, my mind is uncorrupted towards all beings, my energy is aroused and exerted, my body is calm and not excited, my mind is concentrated and undistracted, my mindfulness is established and unconfused. Therein, whatever mental state accompanied by non-covetousness towards the whole world, whatever uncorrupted mind towards all beings, whatever aroused and exerted energy, whatever concentrated and undistracted mind - this is serenity. Whatever calm body that is not excited - this is the requisite of concentration. Whatever established mindfulness that is unconfused - this is insight.

54. That concentration should be known in five ways. "This concentration is pleasant in the present" - thus for him knowledge and vision arises individually; "this concentration has pleasant results in the future" - thus for him knowledge and vision arises individually; "this concentration is noble and spiritual" - thus for him knowledge and vision arises individually; "this concentration is not practised by inferior persons" - thus for him knowledge and vision arises individually; "this concentration is peaceful and sublime, obtained through tranquillity, attained to unification, and not reached by forceful suppression and restraint" - thus for him knowledge and vision arises individually. "I enter this concentration mindfully and emerge from it mindfully" - thus for him knowledge and vision arises individually regarding this concentration. Therein, whatever concentration is pleasant in the present and whatever concentration has pleasant results in the future - this is serenity. Whatever concentration is noble and spiritual, whatever concentration is not practised by inferior persons, whatever concentration is peaceful and sublime, obtained through tranquillity, attained to unification, and not reached by forceful suppression and restraint, and that "I enter this concentration mindfully and emerge from it mindfully" - this is insight.

That concentration should be known in five ways: pervading with rapture, pervading with happiness, pervading with mind, pervading with light, and the sign of reviewing. Therein, whatever pervades with rapture, whatever pervades with happiness, whatever pervades with mind - this is serenity. Whatever pervades with light and whatever is the sign of reviewing - This is insight.

55. Ten kasina bases: the earth kasina, the water kasina, the fire kasina, the air kasina, the blue kasina, the yellow kasina, the red kasina, the white kasina, the space kasina, the consciousness kasina. Therein, whatever is the earth kasina and whatever is the water kasina, thus all, and whatever is the white kasina. These eight kasinas are serenity. And whatever is the space kasina and whatever is the consciousness kasina, this is insight. Thus the entire noble path, in whatever way it has been stated, should be connected with that serenity and insight. They are included by three phenomena: impermanence, suffering, and non-self. He, developing serenity and insight, develops the three doors to deliverance. Developing the three doors to deliverance, he develops the three aggregates. Developing the three aggregates, he develops the noble eightfold path.

A person of lustful temperament goes forth by the signless door to deliverance, training in the training of higher consciousness, abandoning greed, the unwholesome root, not approaching contact experienced as pleasant, fully understanding pleasant feeling, washing away the stain of lust, shaking off the dust of lust, vomiting out the poison of lust, extinguishing the fire of lust, pulling out the dart of lust, disentangling the tangle of lust. A person of hateful temperament goes forth by the desireless door to deliverance, training in the training of higher morality, abandoning hate, the unwholesome root, not approaching contact experienced as unpleasant, fully understanding unpleasant feeling, washing away the stain of hate, shaking off the dust of hate, vomiting out the poison of hate, extinguishing the fire of hate, pulling out the dart of hate, disentangling the tangle of hate. A person of deluded temperament goes forth by the emptiness door to deliverance, training in the training of higher wisdom, abandoning delusion, the unwholesome root, not approaching contact experienced as neither-unpleasant-nor-pleasant, fully understanding neither-unpleasant-nor-pleasant feeling, washing away the stain of delusion, shaking off the dust of delusion, vomiting out the poison of delusion, extinguishing the fire of delusion, pulling out the dart of delusion, disentangling the tangle of delusion.

Therein, the emptiness door to deliverance is the aggregate of wisdom, the signless door to deliverance is the aggregate of concentration, the desireless door to deliverance is the aggregate of morality. He, developing the three doors to deliverance, develops the three aggregates; developing the three aggregates, he develops the noble eightfold path. Therein, whatever is right speech and whatever is right action and whatever is right livelihood, this is the aggregate of morality; whatever is right effort and whatever is right mindfulness and whatever is right concentration, this is the aggregate of concentration; whatever is right view and whatever is right thought, this is the aggregate of wisdom.

Therein, the aggregate of morality and the aggregate of concentration are serenity; the aggregate of wisdom is insight. Whoever develops serenity and insight, for him two factors of existence go to development: body and mind; the practice leading to the cessation of existence has two steps: morality and concentration. He becomes a monk with developed body, developed morality, developed mind, developed wisdom. When the body is being developed, two phenomena go to development: right action and right effort; when morality is being developed, two phenomena go to development: right speech and right livelihood; when the mind is being developed, two phenomena go to development: right mindfulness and right concentration; when wisdom is being developed, two phenomena go to development: right view and right thought.

Therein, whatever is right action and whatever is right effort may be bodily or mental; therein, whatever is the bodily classification, that goes to development when the body is developed; whatever is the mental classification, that goes to development when the mind is developed. He, developing serenity and insight, goes to fivefold achievement: there is quick achievement, there is liberated achievement, there is great achievement, there is extensive achievement, there is complete achievement. Therein, through serenity there is quick achievement, great achievement, and extensive achievement; through insight there is liberated achievement and complete achievement.

56. Therein, he who teaches, the Teacher endowed with the ten powers, does not deceive disciples by his exhortation. He says threefold: "Do this, do it by this means, this will be for your welfare and happiness when you do it" - that he, thus exhorted, thus advised, thus doing, thus practising, will not attain that plane - this is impossible. That he, thus exhorted, thus advised, not fulfilling the aggregate of morality, will attain that plane - this is impossible. That he, thus exhorted, thus advised, fulfilling the aggregate of morality, will attain that plane - this is possible.

That for you who are a perfectly Self-awakened One, these phenomena have not been fully awakened to - this is impossible. That for you who have eliminated all mental corruptions, these mental corruptions have not been eliminated - this is impossible. That the Teaching taught for whatever purpose, it does not lead one who practises it to the complete destruction of suffering - this is impossible. That your disciple who is practising in accordance with the Teaching, practising properly, living in conformity with the Teaching, will not realise progressively a lofty specific attainment - this is impossible.

That those phenomena which are obstructions, for one indulging in them they are not sufficient for obstruction - this is impossible. That those phenomena which are not leading to liberation, they lead one who practises them to the complete destruction of suffering - this is impossible. That those phenomena which are leading to liberation, they lead one who practises them to the complete destruction of suffering - this is possible. That your disciple with residue of clinging will not attain the Nibbāna element without residue of clinging - this is impossible.

That one accomplished in right view should deprive his mother of life, or should injure her thoroughly with hands or feet - this is impossible; that a worldling should deprive his mother of life, or should injure her thoroughly with hands or feet - this is possible. So too with father, a Worthy One, a monk. That a person accomplished in right view should break the monastic community or should create dissension in the Community - this is impossible; that a worldling should break the monastic community or should create dissension in the Community - this is possible; that one accomplished in right view with a malicious mind should shed the Tathāgata's blood, or with a malicious mind should break the monument of the Tathāgata who has attained final Nibbāna - this is impossible. That a worldling with a malicious mind should shed the Tathāgata's blood, or with a malicious mind should break the monument of the Tathāgata who has attained final Nibbāna - this is possible. That one accomplished in right view should point to another teacher even for the sake of life - this is impossible; that a worldling should point to another teacher - this is possible. That one accomplished in right view should seek another worthy of offerings outside of here - this is impossible; that a worldling should seek another worthy of offerings outside of here - this is possible; that one accomplished in right view should believe in purity through superstitious omens - this is impossible. That a worldling should believe in purity through superstitious omens - this is possible.

57. That a woman should be a king, a universal monarch - this is impossible; that a man should be a king, a universal monarch - this is possible; that a woman should be Sakka, the lord of the gods - this is impossible; that a man should be Sakka, the lord of the gods - this is possible; that a woman should be Māra the Evil One - this is impossible; that a man should be Māra the Evil One - this is possible; that a woman should be the Great Brahmā - this is impossible; that a man should be the Great Brahmā - this is possible; that a woman should be a Tathāgata, a Worthy One, a perfectly Self-awakened One - this is impossible; that a man should be a Tathāgata, a Worthy One, a perfectly Self-awakened One - this is possible.

That two Tathāgatas, Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system or should teach the Teaching - this is impossible; that only one Tathāgata, a Worthy One, a perfectly Self-awakened One, will arise in one world system or will teach the Teaching - this is possible.

That the result of the three kinds of misconduct will be desirable, pleasant, dear, and agreeable - this is impossible; that the result of the three kinds of misconduct will be undesirable, unpleasant, disagreeable, and not agreeable - this is possible. That the result of the three kinds of good conduct will be undesirable, unpleasant, disagreeable, and not agreeable - this is impossible; that the result of the three kinds of good conduct will be desirable, pleasant, dear, and agreeable - this is possible.

That a certain ascetic or brahmin who is fraudulent, deceitful, a fortune-teller, having made scheming, talking, and fortune-telling his forerunner, without abandoning the five mental hindrances, impurities of the mind that weaken wisdom, dwelling without having established mindfulness in the four establishments of mindfulness, without having developed the seven factors of enlightenment, will fully awaken to the unsurpassed perfect enlightenment - this is impossible; that a certain ascetic or brahmin who has departed from all faults, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, dwelling with mindfulness established in the four establishments of mindfulness, having developed the seven factors of enlightenment, will fully awaken to the unsurpassed perfect enlightenment - this is possible. Whatever knowledge here, according to cause, according to reason, without limitation - this is called the knowledge of the possible and impossible, the first power of the Tathāgata.

Thus those gone to the possible and impossible, all subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - some going to heaven, some going to realms of misery, some going to Nibbāna - thus the Blessed One said -

58.

"All beings" means both noble ones and ignoble ones, both those included in identity and those who have transcended identity. "Will die" means by two kinds of death: slow death and quick death; for those included in identity there is quick death, for those who have transcended identity there is slow death. "For life has death as its end" means through the exhaustion of life span, through the cessation of the faculties, the end of life is the end of death. "According to their actions they will go" means the ownership of action. "Experiencing the fruits of merit and evil" means the seeing of the fruit of actions and non-separation from them.

"Those of evil actions to hell" means demeritorious activities. "Those of meritorious actions to a good destination" means meritorious activities will go to a good destination. "And others, having developed the path, attain final nibbāna without mental corruptions" means the transcendence of all activities. Therefore the Blessed One said - "All, etc. without mental corruptions."

"All beings will die, for life has death as its end. According to their actions they will go, experiencing the fruits of merit and evil. Those of evil actions to hell" - this is the rough practice and the scorched practice. "And others, having developed the path, attain final nibbāna without mental corruptions" - this is the middle practice. "All beings will die, for life has death as its end, according to their actions they will go, experiencing the fruits of merit and evil, those of evil actions to hell" - this is defilement. Thus it produces the round of rebirths. "All beings will die, etc. those of evil actions to hell" - these are the three rounds: the round of suffering, the round of action, the round of mental defilements. "And others, having developed the path, attain final nibbāna without mental corruptions" - this is the turning away from the three rounds. "All beings will die, etc. those of evil actions to hell" - this is the danger; "those of meritorious actions to a good destination" - this is the gratification; "and others, having developed the path, attain final nibbāna without mental corruptions" - this is the escape. "All beings will die, etc. those of evil actions to hell" - this is cause and fruit; the five aggregates are the fruit, craving is the cause; "and others, having developed the path, attain final nibbāna without mental corruptions" - this is the path and fruit. "All beings will die, for life has death as its end. According to their actions they will go, experiencing the fruits of merit and evil, those of evil actions to hell" - this is defilement; that defilement is threefold: defilement of craving, defilement of wrong view, defilement of misconduct.

59. Therein, defilement of craving should be explained by the three cravings - sensual craving, craving for existence, craving for non-existence. Or else, by whatever subject matter one is attached, by that very thing it should be explained; its detail is the thirty-six wanderings of craving, the ensnarer. Therein, defilement of wrong view should be explained by annihilation and eternalism; or else, by whatever subject matter one adheres through the influence of views, "only this is the truth, anything else is vain" - by that very thing it should be explained; its detail is the sixty-two wrong views. Therein, defilement of misconduct should be explained by volition and mental action, by the three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct; its detail is the ten unwholesome courses of action. "And others, having developed the path, attain final nibbāna without mental corruptions" - this is cleansing.

That cleansing is threefold; defilement of craving is purified by serenity, that serenity is the aggregate of concentration; defilement of wrong view is purified by insight, that insight is the aggregate of wisdom; defilement of misconduct is purified by good conduct, that good conduct is the aggregate of morality.

"All beings will die, for life has death as its end, according to their actions they will go, experiencing the fruits of merit and evil, those of evil actions to hell" - this is the demeritorious practice; "those of meritorious actions to a good destination" - this is the meritorious practice; "and others, having developed the path, attain final nibbāna without mental corruptions" - this is the practice transcending merit and demerit; therein, whatever is the meritorious practice and whatever is the demeritorious practice, this is one practice leading to all destinations - one to the realms of misery, one to the gods; and whatever is the practice transcending merit and demerit, this is the practice leading to that very destination.

Three categories - the category with fixed course of the wrong path, the category with fixed course of the right path, the undetermined category; therein, whatever is the category with fixed course of the wrong path and whatever is the category with fixed course of the right path, one practice leads to that very destination; therein, whatever is the undetermined category, this is the practice leading to all destinations. For what reason? Obtaining the condition, one might be reborn in hell; obtaining the condition, one might be reborn in the animal realm; obtaining the condition, one might be reborn in the sphere of ghosts; obtaining the condition, one might be reborn among the titans; obtaining the condition, one might be reborn among the gods; obtaining the condition, one might be reborn among human beings; obtaining the condition, one might attain final nibbāna; therefore this is the practice leading to all destinations; whatever knowledge here, according to cause, according to reason, without limitation - this is called the knowledge of the practice leading to all destinations, the second power of the Tathāgata.

Thus the practice leading to all destinations is the world of many elements; the practice leading to that very destination is the world of various elements. Therein, what is the world of many 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; solid element, liquid element, heat element, air element, space element, consciousness element, sensual element, the element of anger, violence element, renunciation element, non-anger element, non-violence element, pain element, displeasure element, ignorance element, pleasure element, pleasure element, equanimity element, fine-material sphere element, immaterial sphere element, cessation element, element of activities, the element of Nibbāna - this is the world of many elements.

Therein, what is the world of various elements? Different is the eye-element, different is the material element, different is the eye-consciousness element. Thus all. Different is the element of Nibbāna. Whatever knowledge here, according to cause, according to reason, without limitation - this is called the knowledge of many elements and various elements, the third power of the Tathāgata.

60. Thus, in the world of many elements and various elements, whatever element beings resolve upon, that very thing they determine and cling to. Some are inclined to material form, some are inclined to sound, some are inclined to odour, some are inclined to flavour, some are inclined to tangible objects, some are inclined to mental objects, some are inclined to women, some are inclined to men, some are inclined to generosity, some are inclined to the inferior, some are inclined to the superior, some are inclined to gods, some are inclined to human beings, some are inclined to Nibbāna. Whatever knowledge here, according to cause, according to reason, without limitation - "this one is tractable, this one is not tractable, this one is going to heaven, this one is going to an unfortunate realm" - this is called the knowledge of the different dispositions of beings, the fourth power of the Tathāgata.

Thus, according to their dispositions, they undertake this or that undertaking of action. They undertake sixfold action - some through the influence of greed, some through the influence of hate, some through the influence of delusion, some through the influence of faith, some through the influence of energy, some through the influence of wisdom. That, when analysed, is twofold - leading to the round of rebirths and leading to Nibbāna.

Therein, whatever action one does through the influence of greed, through the influence of hate, and through the influence of delusion, this action is dark with dark result. Therein, whatever action one does through the influence of faith, this action is bright with bright result. Therein, whatever action one does through the influence of greed, through the influence of hate, through the influence of delusion, and through the influence of faith, this action is dark and bright with dark and bright result. Therein, whatever action one does through the influence of energy and through the influence of wisdom, this action is neither dark nor bright with neither dark nor bright result, the highest action, the best action, which leads to the elimination of action.

Four undertakings of action. There is an undertaking of action that is pleasant in the present but has painful results in the future; there is an undertaking of action that is painful in the present but has pleasant results in the future; there is an undertaking of action that is painful in the present and has painful results in the future; there is an undertaking of action that is pleasant in the present and has pleasant results in the future. Whatever undertaking of action is of such kind, by this person unwholesome undertaking of action has been accumulated, unripened, ready for result, and he is not capable of going to penetration - the Blessed One does not exhort him. Just as Devadatta, Kokālika, Sunakkhatta the Licchavi's son, or whatever other beings with fixed course of the wrong path - and for these persons the accumulated unwholesome has not yet gone to fulfilment, before it goes to fulfilment. Before it produces fruit, before it obstructs the path, before it passes beyond tractability - the Blessed One exhorts those who are incomplete. Just as Puṇṇa who practised the ox-duty and the naked ascetic who practised the dog-duty.

61. And for this person, the undertaking of unwholesome action, while reaching fulfilment, will obstruct the path - before it goes to fulfilment, before it produces fruit, before it obstructs the path, before it passes beyond tractability - the Blessed One exhorts him who is incomplete. Just as the Venerable Aṅgulimāla.

The soft, middle, and exceeding nature of all. Therein, soft are the imperturbable volitional activities, middle are the remaining wholesome activities, exceeding are the unwholesome activities; whatever knowledge here, according to cause, according to reason, without limitation - this is to be experienced in present life, this is to be experienced in next life, this is to be experienced from one life to another, this is to be experienced in hell, this is to be experienced in the animal realm, this is to be experienced in the sphere of ghosts, this is to be experienced among titans, this is to be experienced among gods, this is to be experienced among human beings - this is called the knowledge of the diversity of results of undertakings of action past, future, and present, according to cause, according to reason, without limitation, the fifth power of the Tathāgata.

62. Thus, regarding actions that are so undertaken, regarding meditative absorptions, deliverances, concentrations, and attainments that are undertaken, this is defilement, this is cleansing, this is emergence, thus it becomes defiled, thus it becomes cleansed, thus it emerges - the knowledge is unobstructed.

Therein, how many meditative absorptions? Four meditative absorptions. How many deliverances? Eleven and eight and seven and three and two. How many concentrations? Three concentrations - concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought. How many attainments? Five attainments - attainment with perception, attainment without perception, attainment of neither-perception-nor-non-perception, attainment with clear perception, attainment of cessation.

Therein, what is defilement? For the first meditative absorption, sensual lust and anger are defilement. And those who are meditators like a cock, the first two, or whatever concentration is conducive to relinquishment - this is defilement. Therein, what is cleansing? Purity from mental hindrances, for the first meditative absorption, and those who are meditators like a cock, the last two, or whatever concentration is conducive to distinction - this is cleansing. Therein, what is emergence? Whatever is proficiency in emergence from attainment - this is emergence. Whatever knowledge here, according to cause, according to reason, without limitation - this is called the knowledge of defilement, cleansing, and emergence regarding all meditative absorptions, deliverances, concentrations, and attainments, the sixth power of the Tathāgata.

63. Thus, of that very concentration, three phenomena are the retinue: faculties, powers, and energy; those very faculties become powers through the influence of energy; faculties in the meaning of authority, powers in the meaning of being unshakeable; thus their soft, middle, and exceeding degree - "this one has soft faculties, this one has middle faculties, this one has sharp faculties." Therein, the Blessed One exhorts one with sharp faculties with a brief exhortation, the Blessed One exhorts one with middle faculties with brief and detailed explanation, the Blessed One exhorts one with soft faculties in detail. Therein, the Blessed One points out soft teaching of the Teaching to one with sharp faculties, the Blessed One points out soft and sharp teaching of the Teaching to one with middle faculties, the Blessed One points out sharp teaching of the Teaching to one with soft faculties. Therein, the Blessed One points out serenity to one with sharp faculties, the Blessed One points out serenity and insight to one with middle faculties, the Blessed One points out insight to one with soft faculties. Therein, the Blessed One points out escape to one with sharp faculties, the Blessed One points out both danger and escape to one with middle faculties, the Blessed One points out gratification and danger and escape to one with soft faculties. Therein, the Blessed One makes known the training in higher wisdom to one with sharp faculties, the Blessed One makes known the training in higher consciousness to one with middle faculties, the Blessed One makes known the training in higher morality to one with soft faculties.

Whatever knowledge here, according to cause, according to reason, without limitation - "this one has gone to this plane and to development, at this time, with this instruction, of such element is this one, and this is his dwelling place, and this is his underlying tendency" - this is called the knowledge of the diversity in the superiority and inferiority of the faculties of other beings, of other persons, the seventh power of the Tathāgata.

Thus therein, he recollects manifold past lives. As follows: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of 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 with terms he recollects manifold past lives.

64. Therein, among beings reborn in heaven and beings reborn as humans and beings reborn in realms of misery, for this person greed and so on are abundant while non-greed and so on are weak, for this person non-greed and so on are abundant while greed and so on are weak, or whatever are abundant or whatever are weak, for this person these faculties are accumulated, for this person these faculties are not accumulated, in such and such ten million cosmic cycles or in a hundred thousand cosmic cycles or in a thousand cosmic cycles or in a hundred cosmic cycles or in a cosmic cycle or in an intermediate cosmic cycle or in half a cosmic cycle or in a year or in half a year or in a month or in a fortnight or in a day or in a moment, through this negligence or through this confidence. Recollecting each and every existence, the Blessed One knows entirely; therein, with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions: "These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world"; therein, among beings reborn in heaven and beings reborn as humans and beings reborn in realms of misery, by this person such action was accumulated in such and such ten million cosmic cycles or in a hundred thousand cosmic cycles or in a thousand cosmic cycles or in a hundred cosmic cycles or in a cosmic cycle or in an intermediate cosmic cycle or in half a cosmic cycle or in a year or in half a year or in a month or in a fortnight or in a day or in a moment, through this negligence or through this confidence. These are the two knowledges of the Blessed One - the knowledge of recollecting past lives and the divine eye are the eighth and ninth powers of the Tathāgata.

Thus therein, omniscience was attained, all phenomena were known, the stainless, spotless knowledge of omniscience arose, Māra was defeated at the foot of the Bodhi tree - this is the Blessed One's tenth power, the knowledge of the utter elimination of all mental corruptions. For Buddhas, Blessed Ones, are endowed with the ten powers.

The investigation guide concurrence is engaged.

3.

Concurrence of the Mode of Reasoning

65.

"Therefore, with mind guarded, with right thought as one's domain" - it is fitting that for one with guarded mind, right thought will be one's domain; it is fitting that one with right thought as one's domain will have right view; it is fitting that one dwelling with right view as one's guide will penetrate the rise and fall; it is fitting that one penetrating the rise and fall will give up all unfortunate realms. It is fitting that one giving up all unfortunate realms will transcend all fears of unfortunate realms and nether worlds.

The fitness guide concurrence is engaged.

4.

Concurrence of the Mode of Proximate Cause

66. Therein, what is the proximate cause guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded" is the proximate cause of the three kinds of good conduct. "With right thought as one's domain" is the proximate cause of serenity. "With right view as one's guide" is the proximate cause of insight. "Having known the rise and fall" is the proximate cause of the plane of seeing. "A monk who overcomes sloth and torpor" is the proximate cause of energy. "Should give up all unfortunate realms" is the proximate cause of meditation.

The proximate cause guide concurrence is engaged.

5.

Concurrence of the Mode of Characteristic

67. Therein, what is the Characteristic guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded, with right thought as one's domain" - this is the mindfulness faculty; when the mindfulness faculty is grasped, the five faculties are grasped. "With right view as one's guide" - when right view is grasped, the noble eightfold path is grasped. What is the reason for this? For from right view, right thought originates; from right thought, right speech originates; from right speech, right action originates; from right action, right livelihood originates; from right livelihood, right effort originates; from right effort, right mindfulness originates; from right mindfulness, right concentration originates; from right concentration, right liberation originates; from right liberation, the knowledge and vision of right liberation originates.

The characteristic guide concurrence is engaged.

6.

Concurrence of the Mode of Fourfold Array

68. Therein, what is the fourfold array guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded" - "guarded" means "protected" - this is the language. Here, what is the Blessed One's intention? Those who will wish to be released from the unfortunate realms will become practitioners of the Teaching - this here is the Blessed One's intention. For Kokālika, having corrupted his mind towards the elders Sāriputta and Moggallāna, was reborn in the Great Paduma hell. And the Blessed One is endowed with a mind protected by mindfulness; in the discourse it is said "the mind should be guarded by mindfulness."

The fourfold array guide concurrence is engaged.

7.

Concurrence of the Mode of Twisting

69. Therein, what is the Conversion guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded, with right thought as one's domain" is serenity. "With right view as one's guide" is insight. "Having known the rise and fall" is full understanding of suffering. "A monk who overcomes sloth and torpor" is abandoning of the origin. "Should give up all unfortunate realms" is cessation. These are the four truths.

The conversion guide concurrence is engaged.

8.

The Concurrence of the Classification Conveying

70. Therein, what is the concurrence of the classification conveying?

The verse "Therefore, with mind guarded, with right thought as one's domain." The wholesome side should be explained by the wholesome side. The unwholesome side should be explained by the unwholesome side.

The classification guide concurrence is engaged.

9.

The Concurrence of the Conversion Conveying

71. Therein, what is the reversal guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." When serenity and insight meditation have been developed, cessation is the fruit, suffering has been fully understood, the origin has been abandoned, the path has been developed by the opposite.

The reversal guide concurrence is complete.

10.

The Concurrence of the Synonym Conveying

72. Therein, what is the synonym guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded" - consciousness, mind, cognition, mind faculty, mind sense base, cognition, the state of cognizing - this is a synonym. "With right thought as one's domain" - thought of renunciation, thought of non-anger, thought of non-violence - this is a synonym. "With right view as one's guide" - right view is called the knife of wisdom, the sword of wisdom, the jewel of wisdom, the lamp of wisdom, the goad of wisdom, the mansion of wisdom - this is a synonym.

The synonym guide concurrence is complete.

11.

The Concurrence of the Description Conveying

73. Therein, what is the concurrence of the mode of description?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded" is the description of the proximate cause of mindfulness. "With right thought as one's domain" is the description of development of serenity. "With right view as one's guide, having known the rise and fall" is the summary description of the plane of seeing. "A monk who overcomes sloth and torpor" is the description of complete abandoning of the origin, "should give up all unfortunate realms" is the description of development of the path.

The description guide concurrence is complete.

12.

The Concurrence of the Descent Conveying

74. Therein, what is the descent guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." "Therefore, with mind guarded, with right thought as one's domain." "With right view as one's guide" - when right view is grasped, the five faculties are grasped; this is the descent by the faculties.

Those very faculties are true knowledge; from the arising of true knowledge comes the cessation of ignorance; from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; thus all; this is the descent by dependent origination.

Those very five faculties are included in the three aggregates - by the aggregate of morality, by the aggregate of concentration, by the aggregate of wisdom. This is the descent by the aggregates.

Those very five faculties are included in activities. Whatever activities are without mental corruptions, but not life-continuum, those activities are included in the element of phenomena; this is the descent by the elements.

That element of phenomena is included in the mind-object sense base; whatever sense base is without mental corruptions, but not life-continuum; this is the descent by the sense bases.

The descent guide concurrence is complete.

13.

The Concurrence of the Cleansing Conveying

75. Therein, what is the correction guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." Where the beginning is pure, that question is answered. But where the beginning is not pure, that question is not yet answered.

The correction guide concurrence is complete.

14.

The Concurrence of the Determination Conveying

76. Therein, what is the determination guide concurrence?

"Therefore, with mind guarded, with right thought as one's domain" - this is the verse. "Therefore, with mind guarded" is unity. Consciousness, mind, cognition - this is distinction. "With right thought as one's domain" is unity. Thought of renunciation, thought of non-anger, thought of non-violence - this is distinction. "With right view as one's guide" is unity. Right view is that which is 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, knowledge of the path, knowledge of the cause, knowledge of phenomena arisen from causes, knowledge of conditions, knowledge of phenomena arisen from conditions; whatever therein is knowledge and vision as it really is, full realization, penetration, arrival at truth - this is distinction. "Having known the rise and fall" is unity; by rise: with ignorance as condition, activities; with activities as condition, consciousness; thus all becomes origin. By fall: from the cessation of ignorance comes the cessation of activities; thus all becomes cessation - this is distinction. "A monk who overcomes sloth and torpor" is unity; sloth is that which is the lack of pliancy and lack of workability of consciousness; torpor is that which is the sluggishness of the body - this is distinction. "Gives up all unfortunate realms" is unity; compared with gods and humans, the realms of misery are an unfortunate realm; compared with Nibbāna, all rebirths are an unfortunate realm - this is distinction.

The determination guide concurrence is complete.

15.

The Concurrence of the Requisite Conveying

77. Therein, what is the requisite guide concurrence?

The verse "Therefore, with mind guarded, with right thought as one's domain." This is the requisite for serenity and insight meditation.

The requisite guide concurrence is complete.

16.

The Concurrence of the Raising Up Conveying

78. Therein, what is the attribution guide concurrence?

"Therefore, with mind guarded" is the proximate cause of the three kinds of good conduct; when the mind is guarded, bodily action is guarded, verbal action is guarded, mental action is guarded. "With right view as one's guide" - when right view has been developed, the noble eightfold path is developed. For what reason? For from right view, right thought originates; from right thought, right speech originates; from right speech, right action originates; from right action, right livelihood originates; from right livelihood, right effort originates; from right effort, right mindfulness originates; from right mindfulness, right concentration originates; from right concentration, right liberation originates; from right liberation, the knowledge and vision of right liberation originates. This is the person without residue of clinging and the element of Nibbāna without residue of clinging.

The attribution guide concurrence is complete.

Therefore the Venerable Mahākaccāyana said -

The guide concurrence is complete.

The Origin of Methods

79. Therein, what is the origination of the method? A first point is not discerned of ignorance and craving for existence; therein, the mental hindrance of ignorance and the mental fetter of craving. Beings hindered by ignorance, connected with ignorance, wander about by the side of ignorance; they are called those of view temperament. Beings fettered by craving, connected with craving, wander about by the side of craving; they are called those of craving temperament. Those of view temperament, gone forth outside of here, dwell engaged in the pursuit of self-mortification. Those of craving temperament, gone forth outside of here, dwell engaged in the pursuit of sensual happiness in sensual pleasures.

Therein, what is the reason that those of view temperament, gone forth outside of here, dwell engaged in the pursuit of self-mortification, and those of craving temperament, gone forth outside of here, dwell engaged in the pursuit of sensual happiness in sensual pleasures? Outside of here there is no defining of truth, whence the elucidation of the four truths, or skill in serenity and insight, or the attainment of the happiness of peace! They, not having direct knowledge of the happiness of peace, with perverted minds, said thus: "There is no happiness through happiness; happiness is to be attained through suffering." "Whoever indulges in sensual pleasures, he increases the world; whoever increases the world, he generates much merit" - they, having such perception, having such view, desiring happiness through suffering, perceiving merit in sensual pleasures, dwell engaged in the pursuit of self-mortification and engaged in the pursuit of sensual happiness; they, having such direct knowledge, only increase disease, only increase boils, only increase darts; they, overwhelmed by disease, oppressed by boils, pierced by darts, emerging and diving in hell, the animal realm, the sphere of ghosts, and among titans, experiencing ups and downs, do not find the medicine for disease, boils, and darts. Therein, the pursuit of self-mortification and the pursuit of sensual happiness are defilement; serenity and insight are cleansing. The pursuit of self-mortification and the pursuit of sensual happiness are disease; serenity and insight are the medicine that destroys disease. The pursuit of self-mortification and the pursuit of sensual happiness are a boil; serenity and insight are the medicine that destroys boils. The pursuit of self-mortification and the pursuit of sensual happiness are a dart; serenity and insight are the medicine that extracts darts.

Therein, defilement is suffering; attachment to that, craving, is the origin; the cessation of craving is the cessation of suffering; serenity and insight are the practice leading to the cessation of suffering - these are the four truths. Suffering is to be fully understood, the origin is to be abandoned, the path is to be developed, cessation is to be realized.

80. Therein, those of view temperament approach matter as self. Feeling... etc. Perception... etc. Activities... etc. They approach consciousness as self. Those of craving temperament approach a self possessing matter. Or matter in self, or self in matter; possessing feeling... etc. Possessing perception... etc. Possessing activities... etc. They approach a self possessing consciousness, or consciousness in self, or self in consciousness; this is called identity view with twenty bases.

Its opposite is supramundane right view; following are right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; this is the noble eightfold path. These are the three aggregates: the aggregate of morality, the aggregate of concentration, the aggregate of wisdom. The aggregate of morality and the aggregate of concentration are serenity; the aggregate of wisdom is insight. Therein, identity is suffering, the origin of identity is the origin of suffering, the cessation of identity is the cessation of suffering, the noble eightfold path is the practice leading to the cessation of suffering; these are the four truths. Suffering is to be fully understood, the origin is to be abandoned, the path is to be developed, cessation is to be realized.

Therein, those who approach matter as self, Feeling... etc. Perception... etc. Activities... etc. They approach consciousness as self. These are called "annihilationists." Those who approach a self possessing matter, Or matter in self, or self in matter. Those possessing feeling... etc. Those possessing perception... etc. Those possessing activities... etc. Those who approach a self possessing consciousness, or consciousness in self, or self in consciousness. These are called "eternalists"; therein, the doctrines of annihilation and eternalism are both extremes; this is the continuation of the round of rebirths. Its opposite is the middle practice, the noble eightfold path; this is the cessation of the round of rebirths. Therein, continuation is suffering; attachment to that, craving, is the origin; the cessation of craving is the cessation of suffering; the noble eightfold path is the practice leading to the cessation of suffering; these are the four truths. Suffering is to be fully understood, the origin is to be abandoned, the path is to be developed, cessation is to be realized.

Therein, annihilation and eternalism in brief is identity view with twenty bases, in detail the sixty-two wrong views; their opposite is the forty-three qualities conducive to enlightenment, the eight deliverances, and the ten kasiṇa bases. The sixty-two wrong views are the net of delusion, occurring without beginning and without end. The forty-three qualities conducive to enlightenment are the diamond of knowledge, the bursting of the net of delusion. Therein, delusion is ignorance, the net is craving for existence; therefore it is said: "A first point is not discerned of ignorance and of craving for existence."

81. Therein, one of view temperament who has gone forth in this Dispensation becomes one whose conduct is continually devoted to detachment, with keen respect for detachment. One of craving temperament who has gone forth in this Dispensation becomes one whose conduct is continually devoted to training, with keen respect for the training. One of view temperament entering the fixed course of the right path becomes a follower of the Teaching. One of craving temperament entering the fixed course of the right path becomes a faith-follower; one of view temperament goes forth through easy practice with sluggish direct knowledge and with quick direct knowledge. One of craving temperament goes forth through difficult practice with sluggish direct knowledge and with quick direct knowledge.

Therein, what is the reason that one of craving temperament goes forth through difficult practice with sluggish direct knowledge and with quick direct knowledge? For sensual pleasures are not abandoned by him; being separated from sensual pleasures, he departs with difficulty and understands the Teaching slowly. But whoever is of view temperament, he from the very beginning is unconcerned with sensual pleasures. Being separated from them, he departs quickly and understands the Teaching quickly. The difficult practice is also twofold: with sluggish direct knowledge and with quick direct knowledge. The easy practice is also twofold: with sluggish direct knowledge and with quick direct knowledge. Beings are also twofold: those with soft faculties and those with sharp faculties. Those with soft faculties depart slowly and understand the Teaching slowly. Those with sharp faculties depart quickly and understand the Teaching quickly; these are the four practices. For whoever have gone forth, or are going forth, or will go forth, they do so by these very four practices. Thus the noble ones declare the fourfold path for the purpose of turning away from delight in craving for existence, which is frequented by the unwise, delightful to fools, dwelling in those who are lustful. This is called the ground of the method of the Nandiyāvaṭṭa; therefore it was said "craving and also ignorance, by serenity."

82. For those wholesome and unwholesome states in the explanations, they should be examined in two ways - following the round of the world and following the end of the round of the world. The round of rebirths is called the round. The end of the round of rebirths is Nibbāna. Action and mental defilements are the cause of the round of rebirths. Therein, action should be explained as volition and mental factors. How should that be seen? By production, all mental defilements should be explained by the four illusions. Where should they be seen? In the heap of mental defilements with ten bases. What are the ten bases? Four nutriments, four illusions, four kinds of clinging, four mental bonds, four mental knots, four mental corruptions, four mental floods, four darts, four stations of consciousness, four ways of going to bias. In the first nutriment is the first illusion, in the second nutriment is the second illusion, in the third nutriment is the third illusion, in the fourth nutriment is the fourth illusion. In the first illusion is the first clinging. In the second illusion is the second clinging, in the third illusion is the third clinging, in the fourth illusion is the fourth clinging. In the first clinging is the first mental bond, in the second clinging is the second mental bond, in the third clinging is the third mental bond, in the fourth clinging is the fourth mental bond. In the first mental bond is the first mental knot, in the second mental bond is the second mental knot, in the third mental bond is the third mental knot, in the fourth mental bond is the fourth mental knot, in the first mental knot is the first mental corruption, in the second mental knot is the second mental corruption, in the third mental knot is the third mental corruption, in the fourth mental knot is the fourth mental corruption. In the first mental corruption is the first mental flood, in the second mental corruption is the second mental flood, in the third mental corruption is the third mental flood, in the fourth mental corruption is the fourth mental flood. In the first mental flood is the first dart, in the second mental flood is the second dart, in the third mental flood is the third dart, in the fourth mental flood is the fourth dart. In the first dart is the first station of consciousness, in the second dart is the second station of consciousness, in the third dart is the third station of consciousness, in the fourth dart is the fourth station of consciousness, in this first station of consciousness is the first way of going to bias. In this second station of consciousness is the second way of going to bias. In this third station of consciousness is the third way of going to bias, in the fourth station of consciousness is the fourth way of going to bias.

83. Therein, whatever edible food and contact as nutriment - these are impurities of a person of craving temperament. Whatever mental volition as nutriment and whatever consciousness as nutriment - these are impurities of a person of view temperament. Therein, whatever illusion "beautiful in the unattractive" and whatever illusion "pleasure in suffering" - these are impurities of a person of craving temperament. Whatever illusion "permanent in the impermanent" and whatever illusion "self in non-self" - these are impurities of a person of view temperament. Therein, whatever clinging to sensual pleasures and whatever clinging to existence - these are impurities of a person of craving temperament. Whatever clinging to views and whatever clinging to the doctrine of self - these are impurities of a person of view temperament. Therein, whatever mental bond of sensuality and whatever mental bond of existence - these are impurities of a person of craving temperament. Whatever mental bond of views and whatever mental bond of ignorance - these are impurities of a person of view temperament. Therein, whatever bodily knot of covetousness and whatever bodily knot of anger - these are impurities of a person of craving temperament. Whatever bodily knot of adherence and whatever bodily knot of dogmatic belief that "This alone is the truth" - these are impurities of a person of view temperament. Therein, whatever mental corruption of sensuality and whatever mental corruption of existence - these are impurities of a person of craving temperament. Whatever mental corruption of wrong view and whatever mental corruption of ignorance - these are impurities of a person of view temperament. Therein, whatever mental flood of sensuality and whatever mental flood of existence - these are impurities of a person of craving temperament. Whatever mental flood of views and whatever mental flood of ignorance - these are impurities of a person of view temperament. Therein, whatever dart of lust and whatever dart of hate - these are impurities of a person of craving temperament. Whatever dart of conceit and whatever dart of delusion - these are impurities of a person of view temperament. Therein, whatever station of consciousness based on matter and whatever station of consciousness based on feeling - these are impurities of a person of craving temperament. Whatever station of consciousness based on perception and whatever station of consciousness based on activities - these are impurities of a person of view temperament. Therein, whatever going to bias through desire and whatever going to bias through hate - these are impurities of a person of craving temperament. Whatever going to bias through fear and whatever going to bias through delusion - these are impurities of a person of view temperament.

84. Therein, regarding edible food there is the illusion "beautiful in the unattractive", regarding contact as nutriment there is the illusion "pleasure in suffering", regarding consciousness as nutriment there is the illusion "permanent in the impermanent", regarding mental volition as nutriment there is the illusion "self in non-self". Established in the first illusion, one clings to sensual pleasures; this is called clinging to sensual pleasures; established in the second illusion, one clings to future existence; this is called clinging to existence; established in the third illusion, one clings to a view that delights in the round of rebirths; this is called clinging to views; established in the fourth illusion, one clings to a fabricated self; this is called clinging to the doctrine of self.

Through clinging to sensual pleasures, one is bound to sensual pleasures; this is called the mental bond of sensuality; through clinging to existence, one is bound to existences; this is called the mental bond of existence; through clinging to views, one is bound to evil views; this is called the mental bond of views; through clinging to the doctrine of self, one is bound to ignorance; this is called the mental bond of ignorance.

Established in the first mental bond, one knots the body through covetousness; this is called the bodily knot of covetousness; established in the second mental bond, one knots the body through anger; this is called the bodily knot of anger; established in the third mental bond, one knots the body through adherence; this is called the bodily knot of adherence; established in the fourth mental bond, one knots the body through dogmatic belief that "This alone is the truth"; this is called the bodily knot of dogmatic belief that "This alone is the truth".

For him, mental defilements thus knotted flow as mental corruptions. And from where is it said they flow as mental corruptions? Either from underlying tendencies or from prepossession. Therein, through the bodily knot of covetousness is the mental corruption of sensuality, through the bodily knot of anger is the mental corruption of existence, through the bodily knot of adherence is the mental corruption of wrong view, through the bodily knot of dogmatic belief that "This alone is the truth" is the mental corruption of ignorance.

For him, these four mental corruptions, having gone to expansion, become mental floods. Thus from the expansion of mental corruptions is the expansion of mental floods. Therein, through the mental corruption of sensuality is the mental flood of sensuality, through the mental corruption of existence is the mental flood of existence, through the mental corruption of wrong view is the mental flood of views, through the mental corruption of ignorance is the mental flood of ignorance.

For him, these four mental floods, accompanied by underlying tendencies, having entered the disposition, stand having struck the heart; therefore they are called darts. Therein, through the mental flood of sensuality is the dart of lust, through the mental flood of existence is the dart of hate, through the mental flood of views is the dart of conceit, through the mental flood of ignorance is the dart of delusion.

For him, consciousness overpowered by these four darts becomes established in four phenomena: in matter, in feeling, in perception, in activities. Therein, through the dart of lust, through consciousness imbued with delight, is the station of consciousness based on matter; through the dart of hate, through consciousness imbued with delight, is the station of consciousness based on feeling; through the dart of conceit, through consciousness imbued with delight, is the station of consciousness based on perception; through the dart of delusion, through consciousness imbued with delight, is the station of consciousness based on activities.

For him, consciousness supported by these four stations of consciousness goes to bias through four phenomena: through desire, through hate, through fear, through delusion. Therein, through lust one goes to bias through desire, through hate one goes to bias through hatred, through fear one goes to bias through fear, through delusion one goes to bias through delusion. Thus that action and these mental defilements, this is the cause of the round of rebirths; thus all mental defilements should be explained by the four illusions.

85. Therein, these are the four directions: edible food, the illusion "beautiful in the unattractive", clinging to sensual pleasures, the mental bond of sensuality, the bodily knot of covetousness, the mental corruption of sensuality, the mental flood of sensuality, the dart of lust, the station of consciousness based on matter, going to bias through desire - this is the first direction.

Contact as nutriment, the illusion "pleasure in suffering", clinging to existence, the mental bond of existence, the bodily knot of anger, the mental corruption of existence, the mental flood of existence, the dart of hate, the station of consciousness based on feeling, going to bias through hate - this is the second direction.

Consciousness as nutriment, the illusion "permanent in the impermanent", clinging to views, the mental bond of views, the bodily knot of adherence, the mental corruption of wrong view, the mental flood of views, the dart of conceit, the station of consciousness based on perception, going to bias through fear - this is the third direction.

Mental volition as nutriment, the illusion "self in non-self", clinging to the doctrine of self, the mental bond of ignorance, the bodily knot of dogmatic belief that "This alone is the truth", the mental corruption of ignorance, the mental flood of ignorance, the dart of delusion, the station of consciousness based on activities, going to bias through delusion - this is the fourth direction.

Therein, whatever edible food and whatever illusion "beautiful in the unattractive", clinging to sensual pleasures, the mental bond of sensuality, the bodily knot of covetousness, the mental corruption of sensuality, the mental flood of sensuality, the dart of lust, the station of consciousness based on matter, going to bias through desire - of these ten discourses, the meaning is one, only the phrasing is different. These are impurities of a person of lustful temperament.

Therein, whatever contact as nutriment and whatever illusion "pleasure in suffering", clinging to existence, the mental bond of existence, the bodily knot of anger, the mental corruption of existence, the mental flood of existence, the dart of hate, the station of consciousness based on feeling, going to bias through hate - of these ten discourses, the meaning is one, only the phrasing is different; these are impurities of a person of hateful temperament.

Therein, whatever consciousness as nutriment and whatever illusion "permanent in the impermanent", clinging to views, the mental bond of views, the bodily knot of adherence, the mental corruption of wrong view, the mental flood of views, the dart of conceit, the station of consciousness based on perception, going to bias through fear - of these ten discourses, the meaning is one, only the phrasing is different. These are impurities of a dull person of view temperament.

Therein, whatever mental volition as nutriment and whatever illusion "self in non-self", clinging to the doctrine of self, the mental bond of ignorance, the bodily knot of dogmatic belief that "This alone is the truth", the mental corruption of ignorance, the mental flood of ignorance, the dart of delusion, the station of consciousness based on activities, going to bias through delusion - of these ten discourses, the meaning is one, only the phrasing is different. These are impurities of a sharp person of view temperament.

Therein, whatever edible food and whatever contact as nutriment - these go to full understanding by the desireless door to deliverance; consciousness as nutriment by emptiness; mental volition as nutriment by the signless. Therein, whatever illusion "beautiful in the unattractive" and whatever illusion "pleasure in suffering" - these go to disappearance through abandoning by the desireless door to deliverance. The illusion "permanent in the impermanent" by emptiness; the illusion "self in non-self" by the signless. Therein, clinging to sensual pleasures and clinging to existence go to abandoning by the desireless door to deliverance. Clinging to views by emptiness; clinging to the doctrine of self by the signless. Therein, the mental bond of sensuality and the mental bond of existence go to abandoning by the desireless door to deliverance; the mental bond of views by emptiness; the mental bond of ignorance by the signless. Therein, the bodily knot of covetousness and the bodily knot of anger go to abandoning by the desireless door to deliverance; the bodily knot of adherence by emptiness; the bodily knot of dogmatic belief that "This alone is the truth" by the signless.

Therein, the mental corruption of sensuality and the mental corruption of existence go to abandoning by the desireless door to deliverance; the mental corruption of wrong view by emptiness; the mental corruption of ignorance by the signless. Therein, the mental flood of sensuality and the mental flood of existence go to abandoning by the desireless door to deliverance; the mental flood of views by emptiness; the mental flood of ignorance by the signless. Therein, the dart of lust and the dart of hate go to abandoning by the desireless door to deliverance; the dart of conceit by emptiness; the dart of delusion by the signless. Therein, the station of consciousness based on matter and the station of consciousness based on feeling go to full understanding by the desireless door to deliverance; that based on perception by emptiness; that based on activities by the signless.

Therein, going to bias through desire and going to bias through hate go to abandoning by the desireless door to deliverance; going to bias through fear by emptiness; going to bias through delusion goes to abandoning by the signless door to deliverance. Thus all phenomena that follow the round of the world go forth. Those worlds by the three doors to deliverance.

86. Herein this is the deliverance -

Four practices, four establishments of mindfulness, four meditative absorptions, four abidings, four right strivings, four wonderful and marvellous phenomena, four determinations, four developments of concentration, four phenomena participating in happiness, four limitless states.

The first practice is the first establishment of mindfulness, the second practice is the second establishment of mindfulness, the third practice is the third establishment of mindfulness, the fourth practice is the fourth establishment of mindfulness. The first establishment of mindfulness is the first meditative absorption, the second establishment of mindfulness is the second meditative absorption, the third establishment of mindfulness is the third meditative absorption. The fourth establishment of mindfulness is the fourth meditative absorption. The first meditative absorption is the first abiding, the second meditative absorption is the second abiding, the third meditative absorption is the third abiding, the fourth meditative absorption is the fourth abiding. The first abiding is the first right striving, the second abiding is the second right striving, the third abiding is the third right striving, the fourth abiding is the fourth right striving. The first right striving is the first wonderful and marvellous phenomenon, the second is the second, the third is the third, the fourth right striving is the fourth wonderful and marvellous phenomenon. The first wonderful and marvellous phenomenon is the first determination, the second wonderful and marvellous phenomenon is the second determination, the third wonderful and marvellous phenomenon is the third determination, the fourth wonderful and marvellous phenomenon is the fourth determination. The first determination is the first development of concentration, the second determination is the second development of concentration, the third determination is the third development of concentration, the fourth determination is the fourth development of concentration. The first development of concentration is the first phenomenon participating in happiness, the second development of concentration is the second phenomenon participating in happiness, the third development of concentration is the third phenomenon participating in happiness, the fourth development of concentration is the fourth phenomenon participating in happiness. The first phenomenon participating in happiness is the first limitless state, the second phenomenon participating in happiness is the second limitless state, the third phenomenon participating in happiness is the third limitless state, the fourth phenomenon participating in happiness is the fourth limitless state. The first practice developed and cultivated fulfils the first establishment of mindfulness, the second practice developed and cultivated fulfils the second establishment of mindfulness, the third practice developed and cultivated fulfils the third establishment of mindfulness, the fourth practice developed and cultivated fulfils the fourth establishment of mindfulness. The first establishment of mindfulness developed and cultivated fulfils the first meditative absorption, the second establishment of mindfulness developed and cultivated fulfils the second meditative absorption, the third establishment of mindfulness developed and cultivated fulfils the third meditative absorption, the fourth establishment of mindfulness developed and cultivated fulfils the fourth meditative absorption.

The first meditative absorption developed and cultivated fulfils the first abiding, the second meditative absorption developed and cultivated fulfils the second abiding, the third meditative absorption developed and cultivated fulfils the third abiding, the fourth meditative absorption developed and cultivated fulfils the fourth abiding. The first abiding developed and cultivated fulfils the non-arising of unarisen evil unwholesome mental states, the second abiding developed and cultivated fulfils the abandoning of arisen evil unwholesome mental states, the third abiding developed and cultivated fulfils the arising of unarisen wholesome mental states, the fourth abiding developed and cultivated fulfils the presence, non-decay, and increase of arisen wholesome mental states. The first right striving developed and cultivated fulfils the abandoning of conceit, the second right striving developed and cultivated fulfils the uprooting of attachment, the third right striving developed and cultivated fulfils the abandoning of ignorance, the fourth right striving developed and cultivated fulfils the peace of becoming. The abandoning of conceit developed and cultivated fulfils the foundation of truth, the uprooting of attachment developed and cultivated fulfils the foundation of generosity, the abandoning of ignorance developed and cultivated fulfils the foundation of wisdom, the peace of becoming developed and cultivated fulfils the foundation of peace. The foundation of truth developed and cultivated fulfils concentration due to desire, the foundation of generosity developed and cultivated fulfils concentration due to energy, the foundation of wisdom developed and cultivated fulfils concentration due to developed mind, the foundation of peace developed and cultivated fulfils concentration due to investigation. Concentration due to desire developed and cultivated fulfils sense restraint, concentration due to energy developed and cultivated fulfils austere asceticism, concentration due to developed mind developed and cultivated fulfils full understanding, concentration due to investigation developed and cultivated fulfils the relinquishment of all clinging. Sense restraint developed and cultivated fulfils friendliness, austere asceticism developed and cultivated fulfils compassion, full understanding developed and cultivated fulfils altruistic joy, the relinquishment of all clinging developed and cultivated fulfils equanimity.

87. Therein, these are the four directions: the first practice, the first establishment of mindfulness, the first meditative absorption, the first abiding, the first right striving, the first wonderful and marvellous phenomenon, the foundation of truth, concentration due to desire, sense restraint, friendliness - thus the first direction.

The second practice, the second establishment of mindfulness, the second abiding, the second right striving, the second wonderful and marvellous phenomenon, the foundation of becoming, concentration due to energy, austere asceticism, compassion - thus the second direction.

The third practice, the third establishment of mindfulness, the third meditative absorption, the third abiding, the third right striving, the third wonderful and marvellous phenomenon, the foundation of wisdom, concentration due to developed mind, full understanding, altruistic joy - thus the third direction.

The fourth practice, the fourth establishment of mindfulness, the fourth meditative absorption, the fourth abiding, the fourth right striving, the fourth wonderful and marvellous phenomenon, the foundation of peace, concentration due to investigation, the relinquishment of all clinging, equanimity - thus the fourth direction.

Therein, the first practice, the first establishment of mindfulness, the first meditative absorption, the first abiding, the first right striving, the first wonderful and marvellous phenomenon, the foundation of truth, concentration due to desire, sense restraint, friendliness - of these ten discourses, the meaning is one, only the phrasing is different. This is the medicine for a person of lustful temperament.

The second practice, the second establishment of mindfulness, the second meditative absorption, the second abiding, the second right striving, the second wonderful and marvellous phenomenon, the foundation of generosity, concentration due to energy, austere asceticism, compassion - of these ten discourses, the meaning is one, only the phrasing is different. This is the medicine for a person of hateful temperament.

The third practice, the third establishment of mindfulness, the third meditative absorption, the third abiding, the third right striving, the third wonderful and marvellous phenomenon, the foundation of wisdom, concentration due to developed mind, full understanding, altruistic joy - of these ten discourses, the meaning is one, only the phrasing is different. This is the medicine for a dull person of view temperament.

The fourth practice, the fourth establishment of mindfulness, the fourth meditative absorption, the fourth abiding, the fourth right striving, the fourth wonderful and marvellous phenomenon, the foundation of peace, concentration due to investigation, the relinquishment of all clinging, equanimity - of these ten discourses, the meaning is one, only the phrasing is different. This is the medicine for a sharp person of view temperament.

Therein, the difficult practice with sluggish direct knowledge and the difficult practice with quick direct knowledge are the desireless door to deliverance; the easy practice with sluggish direct knowledge is the emptiness door to deliverance; the easy practice with quick direct knowledge is the signless door to deliverance.

Therein, the establishment of mindfulness of observing the body in the body and the establishment of mindfulness of observing feelings in feelings are the desireless door to deliverance; observing mind in mind is the emptiness door to deliverance. Observing phenomena in phenomena is the signless door to deliverance.

Therein, the first meditative absorption and the second meditative absorption are the desireless door to deliverance; the third meditative absorption is the emptiness door to deliverance; the fourth meditative absorption is the signless door to deliverance.

Therein, the first abiding and the second abiding are the desireless door to deliverance; the third abiding is the emptiness door to deliverance; the fourth abiding is the signless door to deliverance.

Wherein the first right striving and the second right striving are the desireless door to deliverance; the third right striving is the emptiness door to deliverance; the fourth right striving is the signless door to deliverance.

Therein, the abandoning of conceit and the uprooting of attachment are the desireless door to deliverance; the abandoning of ignorance is the emptiness door to deliverance; the peace of becoming is the signless door to deliverance.

Therein, the foundation of truth and the foundation of generosity are the desireless door to deliverance; the foundation of wisdom is the emptiness door to deliverance; the foundation of peace is the signless door to deliverance.

Therein, concentration due to desire and concentration due to energy are the desireless door to deliverance; concentration due to developed mind is the emptiness door to deliverance; concentration due to investigation is the signless door to deliverance.

Therein, sense restraint and austere asceticism are the desireless door to deliverance; full understanding is the emptiness door to deliverance; the relinquishment of all clinging is the signless door to deliverance.

Therein, friendliness and compassion are the desireless door to deliverance; altruistic joy is the emptiness door to deliverance; equanimity is the signless door to deliverance.

This is their sport. The four nutriments - their opposite is the four practices, etc. The four illusions - their opposite is the four establishments of mindfulness. The four kinds of clinging - their opposite is the four meditative absorptions. The four mental bonds - their opposite is the four abidings. The four mental knots - their opposite is the four right strivings. The four mental corruptions - their opposite is the four wonderful and marvellous phenomena. The four mental floods - their opposite is the four determinations. The four darts - their opposite is the four developments of concentration. The four stations of consciousness - their opposite is the four phenomena participating in happiness. The four ways of going to bias - their opposite is the four limitless states.

Lions are Buddhas, Individually Enlightened Ones, and disciples with lust, hate and delusion destroyed; their sport is meditative development, realisation and making an end. The sport is the establishment of the faculties, and the sport is the non-establishment of perversions. The faculties are the resort of the Good Teaching; the perversions are the resort of mental defilements. This is called the ground of the method of the lion's sport and the method of looking at the directions. Therefore it was said "whoever leads the defilements by the illusions." For those in the explanations who are "wholesome and unwholesome."

Therein, those who go forth through difficult practice with sluggish direct knowledge and with quick direct knowledge, these are two persons; those who go forth through easy practice with sluggish direct knowledge and with quick direct knowledge, these are two persons. For these four persons, this is the defilement: four nutriments, four illusions, four kinds of clinging, four mental bonds, four mental knots, four mental corruptions, four mental floods, four darts, four stations of consciousness, four ways of going to bias. For these four persons, this is the cleansing: four practices, four establishments of mindfulness, four meditative absorptions, four abidings, four right strivings, four wonderful and marvellous phenomena, four determinations, four developments of concentration, four phenomena participating in happiness, four limitless states.

88. Therein, those who go forth through difficult practice with sluggish direct knowledge and with quick direct knowledge, these are two persons. Those who go forth through easy practice with sluggish direct knowledge and with quick direct knowledge, these are two persons. Therein, whoever goes forth through easy practice with quick direct knowledge, this is one who understands quickly. Whoever by the common, this is one who understands through elaboration. Whoever goes forth through difficult practice with sluggish direct knowledge, this is one who needs to be guided.

Therein, the Blessed One points out serenity to the person who understands quickly, insight to one who needs to be guided, serenity and insight to one who understands through elaboration. Therein, the Blessed One points out soft teaching of the Teaching to the person who understands quickly, sharp to one who needs to be guided, soft and sharp to one who understands through elaboration; therein, the Blessed One teaches the Teaching in brief to the person who understands quickly, in brief and in detail to one who understands through elaboration, in detail to one who needs to be guided. Therein, the Blessed One points out escape to the person who understands quickly, points out both danger and escape to one who understands through elaboration, points out gratification and danger and escape to one who needs to be guided. Therein, the Blessed One makes known the training in higher wisdom to one who understands quickly, higher consciousness to one who understands through elaboration, higher morality to one who needs to be guided.

Therein, those who go forth through difficult practice with sluggish direct knowledge and with quick direct knowledge, these are two persons. Those who go forth through easy practice with sluggish direct knowledge and with quick direct knowledge. These are two persons. Thus indeed, four becoming three, there are one who understands quickly, one who understands through elaboration, and one who needs to be guided.

For these three persons, this is the defilement: three unwholesome roots - greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root; three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct; three unwholesome thoughts - sensual thought, thought of anger, thought of violence; three unwholesome perceptions - perception of sensuality, perception of anger, perception of violence; three distorted perceptions - perception of permanence, perception of pleasure, perception of self; three feelings - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling; three kinds of suffering - suffering as suffering, suffering due to activities, suffering due to change; three fires - the fire of lust, the fire of hate, the fire of delusion; three darts - the dart of lust, the dart of hate, the dart of delusion; three tangles - the tangle of lust, the tangle of hate, the tangle of delusion; three unwholesome investigations - unwholesome bodily action, unwholesome verbal action, unwholesome mental action. Three failures - failure in morality, failure in view, failure in good conduct. For these three persons, this is the cleansing. Three wholesome roots - non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root. The three kinds of good conduct - bodily good conduct, good verbal conduct, good mental conduct. Three wholesome thoughts - thought of renunciation, thought of non-anger, thought of non-violence. Three concentrations - concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought. Three wholesome perceptions - perception of renunciation, perception of non-anger, perception of non-violence. Three undistorted perceptions - perception of impermanence, perception of suffering, perception of non-self. Three wholesome investigations - wholesome bodily action, wholesome verbal action, wholesome mental action. Three kinds of purity - bodily purity, verbal purity, mental purity; three achievements - achievement in morality, achievement in concentration, achievement in wisdom. Three trainings - training in higher morality, training in higher consciousness, training in higher wisdom; three aggregates - the aggregate of morality, the aggregate of concentration, the aggregate of wisdom. Three doors to deliverance - emptiness, signless, and desireless.

Thus indeed, four having become three, three having become two - one of craving temperament and one of view temperament.

For these two persons, this is the defilement: craving and ignorance, shamelessness and moral fearlessness, unmindfulness and lack of full awareness, unwise attention and idleness, being difficult to speak to, I-making and mine-making, faithlessness and negligence, not hearing the Good Teaching, non-restraint, covetousness and anger, mental hindrances and mental fetters, wrath and hostility, contempt and insolence, envy and stinginess, deceit and fraudulence, eternalist view and annihilationist view.

For these two persons, this is the cleansing: serenity and insight, shame and moral fear, mindfulness and full awareness, wise attention and arousal of energy, being easy to speak to, knowledge of phenomena and inferential knowledge, knowledge of elimination and knowledge of non-arising, faith and diligence, hearing the Good Teaching, restraint, non-covetousness and non-anger, liberation of mind through the fading away of lust, liberation by wisdom through the fading away of ignorance, full realization, fewness of wishes, contentment, non-wrath and non-hostility, non-contempt and non-insolence, abandoning of envy and abandoning of stinginess, true knowledge and liberation, deliverance with a conditioned object and deliverance with an unconditioned object, the element of Nibbāna with residue of clinging and the element of Nibbāna without residue of clinging.

This is called the ground of the method of the three-pronged and the method of the goad. Therefore it is said "whoever leads the unwholesome with their roots" and "having viewed with the Direction-Viewing."

The origination of the method is complete.

The Foundation of the Teaching

89. Therein, where should the eighteen root terms be seen? In the establishment of the teaching. Therein, what is the establishment of the teaching? The discourse conducive to defilement, the discourse conducive to habituation, the discourse conducive to penetration, the discourse pertaining to one beyond training, the discourse conducive to defilement and conducive to habituation, the discourse conducive to defilement and conducive to penetration, the discourse conducive to defilement and pertaining to one beyond training, the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training, the discourse conducive to defilement and conducive to habituation and conducive to penetration, the discourse conducive to habituation and conducive to penetration, the discourse conducive to defilement of craving, the discourse conducive to defilement of wrong view, the discourse conducive to defilement of misconduct, the discourse conducive to cleansing of craving, the discourse conducive to cleansing of wrong view, the discourse conducive to cleansing of misconduct.

Therein, defilement is threefold - defilement of craving, defilement of wrong view, defilement of misconduct. Therein, defilement of craving is purified by serenity; that serenity is the aggregate of concentration. Defilement of wrong view is purified by insight; that insight is the aggregate of wisdom. Defilement of misconduct is purified by good conduct; that good conduct is the aggregate of morality. For one established in morality, if attachment arises in existences, thus this serenity and insight becomes the way of making merit consisting of meditation, and leads to rebirth there. These four discourses, when made common become eight; those very eight discourses, when made common become sixteen.

When these sixteen discourses are analysed, the ninefold discourse becomes analysed. By a verse, a verse should be inferred; by an explanation, an explanation should be inferred. By a discourse, a discourse should be inferred.

90. Therein, what is the discourse conducive to defilement?

This is the discourse conducive to defilement.

There are, monks, these four ways of going to bias. What are the four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear. These, monks, are the four ways of going to bias. This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

91. "Here I, monks, understand a certain person with a corrupted mind thus, having encompassed his mind with my mind - (as this person behaves, and whatever practice he is practising, and whatever path he has ascended). If this person were to die at this time, he is deposited in hell as if carried there. What is the reason for this? Because his mind, monks, is corrupted. Because of mental corruption, monks, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The Blessed One said this meaning. Therein this is said:

This meaning too was spoken by the Blessed One, thus have I heard.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

92.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

Therein, what is the discourse conducive to habituation?

This is the discourse conducive to habituation.

93. Mahānāma the Sakyan said this to the Blessed One - "This Kapilavatthu, venerable sir, is successful and prosperous, belonging to the public, crowded with people, with congested cul-de-sacs. I, venerable sir, having attended upon the Blessed One or upon monks who are inspiring to the mind, when entering Kapilavatthu in the evening, I encounter even a stray elephant, venerable sir; I encounter even a stray horse, venerable sir; I encounter even a stray chariot, venerable sir; I encounter even a stray cart, venerable sir; I encounter even a stray person, venerable sir. At that time, venerable sir, my mindfulness concerning the Blessed One becomes confused, my mindfulness concerning the Teaching becomes confused, my mindfulness concerning the Community becomes confused. It occurs to me, venerable sir, thus - 'If I were to die in this evening time, what would be my destination, what would be my future life?'"

"Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your passing away will not be evil. Mahānāma, a noble disciple possessed of four qualities slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. Which four? Here, Mahānāma, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One.' Towards the Teaching... etc. Towards the Community... etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. Just as, Mahānāma, a tree slanting towards the east, sloping towards the east, inclining towards the east, if it were cut at the root, in which direction would it fall?" "In whichever direction, venerable sir, it slants, in whichever direction it slopes, in whichever direction it inclines." "Just so, Mahānāma, a noble disciple possessed of these four qualities slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your passing away will not be evil."

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

94. The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time several monks were doing robe-making work for the Blessed One - "When the robe is finished, the Blessed One will set out on a journey after the three months." Now at that time the carpenters Isidatta and Purāṇa were dwelling at Sāketa on some business. The carpenters Isidatta and Purāṇa heard - "It seems several monks are doing robe-making work for the Blessed One. When the robe is finished, the Blessed One will set out on a journey after the three months."

Then the carpenters Isidatta and Purāṇa stationed a man on the road - "When you, my good man, should see the Blessed One coming, the Worthy One, the Perfectly Self-awakened One, then you should inform us." Having stood for two or three days, that man saw the Blessed One coming from afar. Having seen him, he approached the carpenters Isidatta and Purāṇa; having approached, he said this to the carpenters Isidatta and Purāṇa - "This, venerable sir, is that Blessed One coming, the Worthy One, the Perfectly Self-awakened One. Now do as you think fit."

Then the carpenters Isidatta and Purāṇa approached the Blessed One; having approached, having paid respect to the Blessed One, they followed closely behind the Blessed One. Then the Blessed One, having turned aside from the road, approached a certain tree-root; having approached, he sat down on the prepared seat. The carpenters Isidatta and Purāṇa, having paid respect to the Blessed One, sat down to one side. Seated to one side, the carpenters Isidatta and Purāṇa said this to the Blessed One -

"When we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Sāvatthī to the Kosalans,' at that time there is displeasure for us, there is sorrow - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from Sāvatthī to the Kosalans,' at that time there is displeasure for us, there is sorrow - 'The Blessed One is far from us.' etc.

But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from the Kāsis to Magadha,' at that time there is displeasure for us, there is sorrow - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from the Kāsis to Magadha,' at that time there is no small displeasure for us, there is no small sorrow - 'The Blessed One is far from us.'

But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Magadha to the Kāsis,' at that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from Magadha to the Kāsis,' at that time there is joy for us, there is pleasure - 'The Blessed One is near to us.' etc.

But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Kosala to Sāvatthī.' At that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.'

But when we, venerable sir, hear about the Blessed One - 'He is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park,' at that time there is no small joy for us, there is no small pleasure - 'The Blessed One is near to us.'"

"Therefore, carpenters, the household life is confinement, a path of dust; going forth is the open air. And it is enough for you, carpenters, for diligence." "There is indeed for us, venerable sir, another confinement other than this confinement, more confining and reckoned as more confining." "But what is that for you, carpenters, another confinement other than this confinement, more confining and reckoned as more confining?"

"Here, venerable sir, when King Pasenadi of Kosala wishes to go out to the pleasure ground, we harness those elephants of King Pasenadi of Kosala that are fit for riding, and we seat those wives of King Pasenadi of Kosala who are dear and agreeable, one in front and one behind. Now, venerable sir, the fragrance of those ladies is such. Just as of a perfume casket just being opened, as is fitting for princesses adorned with scent. Now, venerable sir, the bodily touch of those ladies is such as cotton-wool or silk-cotton, as is fitting for princesses delicately nurtured. At that time, venerable sir, the elephant must be guarded. Those ladies must be guarded. And oneself must be guarded. But we, venerable sir, do not directly know that we aroused an evil mind towards those ladies. This is for us, venerable sir, another confinement other than this confinement, more confining and more crowded."

"Therefore, carpenters, the household life is confinement, a path of dust; going forth is the open air. And it is enough for you, carpenters, for diligence. Carpenters, a noble disciple possessed of four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.

"Which four? Here, carpenters, a learned noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One'; in the Dhamma, etc. Towards the Community... etc. He dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing, undivided. Carpenters, a noble disciple possessed of these four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.

"You, carpenters, are endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One'; in the Dhamma, etc. Towards the Community... etc. Whatever gift there is in the family, all that is undivided with those who are moral and of good character. What do you think, carpenters, how many kinds of people are there among the Kosalans who are equal to you, that is to say, in giving and sharing?" "It is a gain for us, venerable sir, it is well gained for us, venerable sir, that the Blessed One understands us thus."

This is the discourse conducive to habituation.

95.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

96. "Here I, monks, understand a certain person with a confident mind thus, having encompassed his mind with my mind - (as this person behaves, and whatever practice he is practising, and whatever path he has ascended). If this person were to die at this time, he is deposited in heaven as if carried there. What is the reason for this? Because his mind, monks, is confident. Because of mental confidence, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world." The Blessed One said this meaning. Therein this is said:

"This meaning too was spoken by the Blessed One, thus have I heard."

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

"And moreover, having made offerings at earth-monuments specifically prepared for the bearers of the ten powers, there too men rejoice in the heavens."

This is the discourse conducive to habituation.

97.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

98.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

99. Therein, what is the discourse conducive to penetration?

This is the discourse conducive to penetration.

"For one who is moral, Ānanda, there is nothing to be done by volition: 'How might freedom from remorse arise in me.' This is the nature, Ānanda, that for one who is moral, freedom from remorse arises. For one free from remorse, Ānanda, there is nothing to be done by volition: 'How might gladness arise in me.' This is the nature, Ānanda, that for one free from remorse, gladness arises. For one who is gladdened, Ānanda, there is nothing to be done by volition: 'How might rapture arise in me.' This is the nature, Ānanda, that for one who is gladdened, rapture arises. For one whose mind is filled with rapture, Ānanda, there is nothing to be done by volition: 'How might my body become calm.' This is the nature, Ānanda, that for one whose mind is filled with rapture, the body becomes calm. For one whose body is calm, Ānanda, there is nothing to be done by volition: 'How might I feel happiness.' This is the nature, Ānanda, that one whose body is calm feels happiness. For one who is happy, Ānanda, there is nothing to be done by volition: 'How might concentration arise in me.' This is the nature, Ānanda, that for one who is happy, concentration arises. For one who is concentrated, Ānanda, there is nothing to be done by volition: 'How might I understand as it really is.' This is the nature, Ānanda, that one who is concentrated understands as it really is. For one understanding as it really is, Ānanda, there is nothing to be done by volition: 'How might disenchantment arise in me.' This is the nature, Ānanda, that one understanding as it really is becomes disenchanted. For one becoming disenchanted, Ānanda, there is nothing to be done by volition: 'How might dispassion arise in me.' This is the nature, Ānanda, that one becoming disenchanted becomes dispassionate. For one becoming dispassionate, Ānanda, there is nothing to be done by volition: 'How might liberation arise in me.' This is the nature, Ānanda, that one becoming dispassionate becomes liberated. For one liberated, Ānanda, there is nothing to be done by volition: 'How might knowledge and vision of liberation arise in me.' This is the nature, Ānanda, that for one liberated, knowledge and vision of liberation arises."

This is the discourse conducive to penetration.

100.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

101.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

102.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

103.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

"There are, monks, these four things to be realized. What are the four? There are, monks, mental states to be realized by the eye and by wisdom, there are mental states to be realized by mindfulness and by wisdom, there are mental states to be realized by the body and by wisdom, there are mental states to be known by wisdom and to be realized by wisdom.

"And what, monks, are the mental states to be realized by the eye and by wisdom? The divine eye, well purified, surpassing the human, is to be realized by the eye and by wisdom.

"And what, monks, are the mental states to be realized by mindfulness and by wisdom? Recollection of past lives is to be realized by mindfulness and by wisdom.

"And what, monks, are the mental states to be realized by the body and by wisdom? The various kinds of supernormal power and cessation are to be realized by the body and by wisdom.

"And what, monks, are the mental states to be known by wisdom and to be realized by wisdom? Knowledge of the elimination of mental corruptions is to be known by wisdom and to be realized by wisdom."

This is the discourse conducive to penetration.

104. Therein, what is the discourse pertaining to one beyond training?

This is the discourse pertaining to one beyond training.

And the tenth explanation of the Venerable Sāriputta's wandering should be made.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

105. "The Tathāgata, monks, the Worthy One, the Perfectly Self-awakened One, through disenchantment, dispassion, and cessation of matter, is liberated by non-clinging, and is called the Perfectly Self-awakened One. A monk too, monks, liberated by wisdom, through disenchantment, dispassion, and cessation of matter, is liberated by non-clinging, and is called one liberated by wisdom.

"The Tathāgata, monks, the Worthy One, the Perfectly Self-awakened One, of feeling... etc. in perception... etc. of activities... etc. through disenchantment, dispassion, and cessation of consciousness, is liberated by non-clinging, and is called the Perfectly Self-awakened One. A monk too, monks, liberated by wisdom, through disenchantment, dispassion, and cessation of consciousness, is liberated by non-clinging, and is called one liberated by wisdom.

"Therein, monks, what is the distinction, what is the disparity, what is the difference between the Tathāgata, the Worthy One, the Perfectly Self-awakened One, and a monk liberated by wisdom?" "The teachings have the Blessed One as their root, venerable sir, etc.

"The Tathāgata, monks, the Worthy One, the Perfectly Self-awakened One, is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path; and now, monks, the disciples dwell following the path, having become endowed with it afterwards. This, monks, is the distinction, this is the disparity, this is the difference between the Tathāgata, the Worthy One, the Perfectly Self-awakened One, and a monk liberated by wisdom."

This is the discourse pertaining to one beyond training.

106. Therein, what is the discourse conducive to defilement and conducive to habituation?

"What is covered rains upon" is defilement, "what is opened does not rain upon" is habituation, "therefore open what is covered, thus it will not rain upon that" - this is defilement and habituation. This is the discourse conducive to defilement and conducive to habituation.

"Great king, there are these four persons existing and found in the world. Which four? One heading from darkness to darkness, one heading from darkness to light, one heading from light to darkness, one heading from light to light." Therein, whatever person is one in light heading for darkness and whatever person is one in darkness heading for darkness, these two persons are conducive to defilement; whatever person is one in darkness heading for light and whatever person is one in light heading for light, these two persons are conducive to habituation. This is the discourse conducive to defilement and conducive to habituation.

Therein, what is the discourse conducive to defilement and conducive to penetration?

This is penetration. This is the discourse conducive to defilement and conducive to penetration.

107. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards. This becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.

"If, monks, one does not intend, does not plan, but has underlying tendencies. This becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering." This is defilement.

"But when, monks, one does not intend, does not plan, and does not have underlying tendencies. This does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no production of rebirth in the future. When there is no production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." This is penetration. This is the discourse conducive to defilement and conducive to penetration.

108. Therein, what is the discourse conducive to defilement and pertaining to one beyond training?

"'The ocean, the ocean,' monks, the ignorant worldling speaks. This, monks, is not the ocean in the Noble One's discipline. This, monks, is a great heap of water, a great expanse of water. The eye, monks, is a person's ocean; its force is made of forms. This is defilement.

"Whoever overcomes that force made of forms, this one is called, monks, one who has crossed the eye-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground." This pertains to one beyond training.

"The ear, monks, etc. The nose... etc. The tongue... etc. The body... etc. The mind, monks, is a person's ocean; its force is made of mental phenomena." This is defilement.

"Whoever overcomes that force made of mental phenomena, this one is called, monks, one who has crossed the mind-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground." This pertains to one beyond training. This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

This pertains to one beyond training. This is the discourse conducive to defilement and pertaining to one beyond training.

"There are, monks, these six hooks in the world for the calamity of beings, for the affliction of living creatures. Which six? There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk delights in that, asserts it, and remains grasping it, this is called, monks, a monk who has swallowed the hook, fallen into calamity of Māra, fallen into disaster, subject to be done with as wished by the Evil One.

"There are, monks, sounds cognizable by ear, etc. odours cognizable by nose... etc. flavours cognizable by tongue... etc. tangible objects cognizable by body, etc. mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk delights in that, asserts it, and remains grasping it. This is called, monks, a monk who has swallowed the hook, fallen into calamity of Māra, fallen into disaster, subject to be done with as wished by the Evil One." This is defilement.

"And there are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk does not delight in that, does not assert it, does not remain grasping it, this is called, monks, a monk who has not swallowed the hook of Māra, has broken the hook, has shattered the hook, has not fallen into calamity, has not fallen into disaster, is not subject to be done with as wished by the Evil One.

"And there are, monks, sounds cognizable by ear... etc. mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk does not delight in that, does not assert it, does not remain grasping it. This is called, monks, a monk who has not swallowed the hook of Māra, has broken the hook, has shattered the hook, has not fallen into calamity, has not fallen into disaster, is not subject to be done with as wished by the Evil One." This pertains to one beyond training. This is the discourse conducive to defilement and pertaining to one beyond training.

109. Therein, what is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training?

"But this holy life is lived for the abandoning of existence." This is penetration.

"Whatever ascetics or brahmins who declared liberation from existence through existence, all of them, I say, are 'not liberated from existence'. Or whatever ascetics or brahmins who declared escape from existence through non-existence, all of them, I say, have 'not escaped from existence'. For dependent on clinging this suffering comes into being." This is defilement.

"With the elimination of all clinging there is no coming into being of suffering." This is penetration.

"See this world, many, afflicted by ignorance, beings delighting in what has come to be, not freed from existences; for whatever existences there are, everywhere, in every way, all those existences are impermanent, suffering, subject to change." This is defilement.

This pertains to one beyond training. This is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training.

"Monks, there are these four persons. Which four? One who goes along with the stream, one who goes against the stream, one of established self, one who has crossed over, gone beyond, the brahmin stands on dry ground." Therein, whatever person goes along with the stream, this person is conducive to defilement. Therein, whatever person goes against the stream and whoever is of established self, these two persons are conducive to penetration. Therein, whatever person has crossed over, gone beyond, the brahmin stands on dry ground, this pertains to one beyond training. This is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training.

110. Therein, what is the discourse conducive to defilement and conducive to habituation and conducive to penetration?

The six births: there is a person who is dark, of dark birth, who produces dark phenomena; there is a person who is dark, of dark birth, who produces bright phenomena; there is a person who is dark, of dark birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen; there is a person who is bright, of bright birth, who produces dark phenomena; there is a person who is bright, of bright birth, who produces bright phenomena; there is a person who is bright, of bright birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen.

Therein, whatever person is dark, of dark birth, who produces dark phenomena, and whatever person is bright, of bright birth, who produces dark phenomena, these two persons are conducive to defilement.

Therein, whatever person is dark, of dark birth, who produces bright phenomena, and whatever person is bright, of bright birth, who produces bright phenomena, these two persons are conducive to habituation.

Therein, whatever person is dark, of dark birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen, and whatever person is bright, of bright birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen, these two persons are conducive to penetration. This is the discourse conducive to defilement and conducive to habituation and conducive to penetration.

"There are, monks, these four actions. What are the four? There is action that is dark with dark result; there is action that is bright with bright result; there is action that is dark and bright with dark and bright result; there is action that is neither dark nor bright with neither dark nor bright result, the highest action, the best action, which leads to the elimination of action."

Therein, whatever action is dark with dark result, and whatever action is dark and bright with dark and bright result, this is defilement. Whatever action is bright with bright result, this is habituation. Whatever action is neither dark nor bright with neither dark nor bright result, the highest action, the best action, which leads to the elimination of action, this is penetration. This is the discourse conducive to defilement and conducive to habituation and conducive to penetration.

111. Therein, what is the discourse conducive to habituation and conducive to penetration?

"Good function indeed is merit" is habituation. "Or the abandoning of mental fetters" is penetration.

"Having made merit, those who have made merit go from heaven to heaven" is habituation. "Through the abandoning of mental fetters, they are freed from ageing and death" is penetration. This is the discourse conducive to habituation and conducive to penetration.

"There are, monks, these two strivings. Which two? Whoever gives up the requisites of robes, almsfood, lodging, and medicine for the sick to those gone forth from home into homelessness, and whoever among those gone forth from home into homelessness attains the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna." Therein, whoever gives up the requisites of robes, almsfood, lodging, and medicine for the sick to those gone forth from home into homelessness, this is habituation.

Whoever among those gone forth from home into homelessness attains the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna, this is penetration. This is the discourse conducive to habituation and conducive to penetration.

Therein, the discourse conducive to defilement of craving should be explained by way of craving itself, by the three cravings - sensual craving, craving for existence, craving for non-existence. Or else, by whatever subject matter one is attached, by that very thing it should be explained; its detail is the thirty-six wanderings of craving, the ensnarer.

Therein, the discourse conducive to defilement of wrong view should be explained by way of wrong view itself, by annihilation and eternalism; or else, by whatever subject matter one adheres through the influence of views, "only this is the truth, anything else is vain," by that very thing it should be explained; its detail is the sixty-two wrong views.

Therein, the discourse conducive to defilement of misconduct should be explained by volition and mental action, by the three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct; its detail is the ten unwholesome courses of action.

Therein, the discourse conducive to cleansing of craving should be explained by serenity, the discourse conducive to cleansing of wrong view should be explained by insight, the discourse conducive to cleansing of misconduct should be explained by good conduct. The three unwholesome roots. What is the reason for this? For the arising of the round of rebirths. Thus in the round of rebirths that has arisen, bodily misconduct, bodily good conduct, verbal misconduct, good verbal conduct, mental misconduct, good mental conduct - by this ugly result of action, this characteristic of the foolish arises. This is the discourse conducive to defilement.

By this beautiful result of action, this characteristic of a great man arises. This is the discourse conducive to habituation.

Therein, the discourse conducive to defilement should be explained by the four planes of mental defilements - the plane of underlying tendencies, the plane of prepossession, the plane of mental fetters, the plane of clinging. For one with underlying tendencies, prepossession arises; one who is prepossessed becomes fettered; one who is being fettered clings; 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. By these four planes of mental defilements, all mental defilements go into classification and coming together; this is the discourse conducive to defilement.

The discourse conducive to habituation should be explained by the three kinds of good conduct, the discourse conducive to penetration should be explained by the four truths, the discourse pertaining to one beyond training should be explained by three qualities - by the qualities of a Buddha, by the qualities of an Individually Enlightened One, and by the plane of a disciple. It should be explained in the domain of one who meditates.

112. Therein, what are the eighteen root terms? Mundane, supramundane, mundane and supramundane; being-based, phenomenon-based, being-based and phenomenon-based; knowledge, what is to be known, knowledge and what is to be known; seeing, development, seeing and development; one's own statement, another's statement, one's own statement and another's statement; to be answered, not to be answered, to be answered and not to be answered; action, result, action and result; wholesome, unwholesome, wholesome and unwholesome; permitted, rejected, permitted and rejected; and praise.

Therein, what is mundane?

This is mundane.

"There are, monks, these four ways of going to bias, all... etc. His fame diminishes, like the moon in the dark fortnight." This is mundane.

"There are, monks, these eight worldly adversities. What are the eight? Material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These, monks, are the eight worldly adversities." This is mundane.

Therein, what is supramundane?

"Whose faculties have reached serenity; Like horses well-tamed by a charioteer;

Who has abandoned conceit, who is without mental corruptions, even the gods envy such a one."

This is supramundane.

"There are, monks, these five faculties that are supramundane. Which five? The faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. These, monks, are the five faculties that are supramundane." This is supramundane.

Therein, what is mundane and supramundane?

"Having obtained human state, two things: function and non-function" - two verses. What here is "good function indeed is merit" and "having made merit, those who have made merit go from heaven to heaven". This is mundane.

What here is "or the abandoning of mental fetters" and "through the abandoning of mental fetters, they are freed from ageing and death" - this is supramundane. This is mundane and supramundane.

"If, monks, when consciousness as nutriment exists, there is a descent of mentality-materiality; when there is a descent of mentality-materiality, there is rebirth; when there is rebirth, there is birth; when there is birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. Just as, monks, a great tree - whatever roots of it go downwards and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, when consciousness as nutriment exists, there is a descent of mentality-materiality, all... etc. Thus is the origin of this whole mass of suffering." This is mundane.

"If, monks, when consciousness as nutriment is absent, there is no descent of mentality-materiality; when the descent of mentality-materiality is absent, there is no rebirth; when rebirth is absent, there is no birth; when birth is absent, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Just as, monks, a great tree - then a man might come along having taken a spade and basket, he might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that tree into fragments, having cut it into fragments he might split it, having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat, having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus indeed, monks, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, when consciousness as nutriment is absent, there is no descent of mentality-materiality; when the descent of mentality-materiality is absent, all etc. thus is the cessation of this whole mass of suffering." This is supramundane. This is mundane and supramundane.

113. Therein, what is the being-based standpoint?

This is being-based.

This is being-based.

"Monks, a good friend possessed of seven factors, even when being separated from, even when being dismissed, even when being rubbed on the throat with grinding, should not be abandoned for as long as life lasts. Which seven? He is dear, agreeable, respected, esteemed, a speaker, willing to do what others bid, a maker of profound talk, and he does not urge towards an impossibility. Monks, with these seven, etc. should not be abandoned. This the Blessed One said, and having said this, the Fortunate One, then the Teacher further said this -

This is being-based.

Therein, what is the phenomenon-based standpoint?

This is phenomenon-based.

This is phenomenon-based.

Therein, what is the being-based standpoint and the phenomenon-based standpoint?

"Monks, there are these four bases for spiritual power. Which four? The basis for spiritual power that possesses concentration due to desire and volitional activities of striving, energy, etc. mind. The basis for spiritual power that possesses concentration due to investigation and volitional activities of striving." This is phenomenon-based.

He puts together the mind in the body, puts together the body in the mind, having entered upon the perception of happiness and the perception of lightness in the body, having attained, he dwells. This is being-based, this is being-based and phenomenon-based.

114. Therein, what is knowledge?

This is knowledge.

This is knowledge.

Therein, what is to be known?

This is what is to be known.

"Monks, through not understanding, through not penetrating the four noble truths, thus this long course has been run through and wandered through by me as well as by you... etc. Monks, this noble truth of suffering has been understood and penetrated, this noble truth of the origin of suffering has been understood and penetrated, this noble truth of the cessation of suffering has been understood and penetrated, this noble truth of the practice leading to the cessation of suffering has been understood and penetrated. Craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

This is what is to be known.

Therein, what is knowledge and what is to be known? Materiality is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent. This is what is to be known.

Thus knowing, thus seeing, a noble disciple sees "materiality is impermanent", sees "feeling is impermanent", "perception... etc. Activities... etc. Sees "consciousness is impermanent". This is knowledge.

He is released from materiality, is released from feeling, is released from perception, is released from activities, is released from consciousness, is released from suffering, I say. This is both knowledge and what is to be known.

"All activities are impermanent" - this is what is to be known. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is both knowledge and what is to be known.

"All activities are suffering" - this is what is to be known. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is both knowledge and what is to be known.

"All phenomena are non-self" - this is what is to be known. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is both knowledge and what is to be known.

"For whoever, Soṇa, whether ascetics or brahmins, regard impermanent matter, which is suffering and subject to change, as 'I am superior', or regard as 'I am equal', or regard as 'I am inferior'. What else could it be but not seeing as it really is? With impermanent feeling, etc. with impermanent perception, etc. with impermanent activities, etc. with impermanent consciousness, which is suffering and subject to change, they regard as 'I am superior', or regard as 'I am equal', or regard as 'I am inferior' - what else could it be but not seeing as it really is?" This is what is to be known.

"But whoever, Soṇa, whether ascetics or brahmins, with impermanent matter, which is suffering and subject to change, do not regard as 'I am superior', do not regard as 'I am equal', do not regard as 'I am inferior' - what else could it be but seeing as it really is? With impermanent feeling, etc. with impermanent perception, etc. with impermanent activities, etc. with impermanent consciousness, which is suffering and subject to change, they do not regard as 'I am superior', do not regard as 'I am equal', do not regard as 'I am inferior' - what else could it be but seeing as it really is?" This is knowledge.

This is both knowledge and what is to be known.

Therein, what is seeing?

115.

This is seeing.

This is seeing.

"Monks, a noble disciple possessed of the four factors of stream-entry, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, I will make an end of suffering.' Which four? Here, monks, a noble disciple has faith in the Tathāgata that is settled, established, grown, rooted, unshakeable by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, with reason; and he has come to the conclusion regarding the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise,' that is to say, the crushing of vanity, etc. cessation, Nibbāna; and he has companions in the Teaching who are desirable, lovely, dear, and agreeable, both householders and those gone forth. And he is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. Monks, a noble disciple possessed of these four factors of stream-entry, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, I will make an end of suffering.'"

This is seeing.

Therein, what is development?

This is development.

"There are, monks, these four bases of the Teaching. What are the four? Non-covetousness is a basis of the Teaching, non-anger is a basis of the Teaching, right mindfulness is a basis of the Teaching, right concentration is a basis of the Teaching. These, monks, are the four bases of the Teaching." This is development.

Therein, what is seeing and development? "One should cut off five, give up five" - this is seeing. "And further develop five. A monk who has gone beyond five attachments is called a crosser of the mental floods" - this is development. This is seeing and development.

"There are, monks, these three faculties. What are the three? The faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge. And what, monks, is the faculty of 'I shall know the unknown'? Here, monks, a monk, for the full realization of the noble truth of suffering that has not been fully realized, generates desire, strives, arouses energy, exerts the mind, and strives; for the full realization of the noble truth of the origin of suffering that has not been fully realized, etc. of the cessation of suffering, etc. for the full realization of the noble truth of the practice leading to the cessation of suffering, he generates desire, strives, arouses energy, exerts the mind, and strives. This, monks, is the faculty of 'I shall know the unknown.'" This is seeing.

"And what, monks, is the faculty of final knowledge? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This, monks, is the faculty of final knowledge.

"And what, monks, is the faculty of one who has final knowledge? Here, monks, a monk, 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; he understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This, monks, is the faculty of one who has final knowledge." This is development.

This is seeing and development.

116. Therein, what is one's own statement?

This is one's own statement.

"There are, monks, these three characteristics of a fool, signs of a fool, manifestations of a fool, by which others perceive a fool as a fool. What three? A fool, monks, is one who thinks badly thought thoughts, and speaks badly spoken speech, and does badly done deeds. These, monks, are the three characteristics of a fool, signs of a fool, manifestations of a fool.

"There are, monks, these three characteristics of a wise person, signs of a wise person, manifestations of a wise person, by which others perceive a wise person as a wise person. What three? A wise person, monks, is one who thinks well-thought thoughts, and speaks well-spoken speech, and does well-done deeds. These, monks, are the three characteristics of a wise person, signs of a wise person, manifestations of a wise person."

This is one's own statement.

Therein, what is another's statement?

This is another's statement.

"'Let there be victory by well-spoken words, lord of the gods. Let there be victory by well-spoken words, Vepacitti. Speak a verse, Vepacitti.' Then, monks, Vepacitti, the lord of titans, spoke this verse -

When the verse was spoken by Vepacitti, the lord of titans, monks, the titans gave thanks, the gods were silent. Then, monks, Vepacitti, the lord of titans, said this to Sakka, the lord of the gods: 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, spoke this verse -

When the verse was spoken by Sakka, the lord of the gods, monks, the gods gave thanks, the titans were silent. Then, monks, Sakka, the lord of the gods, said this to Vepacitti, the lord of titans: 'Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, the lord of titans, spoke this verse -

When the verse was spoken by Vepacitti, the lord of titans, monks, the titans gave thanks, the gods were silent. Then Vepacitti, the lord of titans, said this to Sakka, the lord of the gods: 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, spoke these verses -

"Now when, monks, these verses were spoken by Sakka, the lord of the gods, the gods gave thanks, the titans were silent." This is another's statement.

117. Therein, what is one's own statement and another's statement?

What has been attained and what is to be attained, both of these are strewn with dust, for one who is afflicted and follows the training. Those for whom training is the essence - morality, ascetic practice, life, holy life - with attendance as the essence, this is one extreme. Those who hold such views and such opinions: "There is no fault in sensual pleasures" - this is the second extreme. Thus these two extremes increase the cemetery; the cemeteries increase views. Not having directly known these two extremes, some lag behind, some run beyond. This is another's statement.

But those who, having directly known these two extremes, were not therein, and by that did not conceive - for them there is no round of rebirths to be declared. This is one's own statement. This inspired utterance is one's own statement and another's statement.

King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'For whom is the self dear, and for whom is the self not dear?' Then, venerable sir, this occurred to me: 'Whatever persons practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is not dear. Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us,' yet for them the self is dear. What is the reason for this? For what one who is dear would do to one who is dear. That they do to themselves by themselves. Therefore for them the self is dear."

"So it is, great king, so it is, great king! Whatever persons, great king, practise misconduct by body, practise misconduct by speech, practise misconduct by mind; therefore for them the self is not dear. Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what, great king, one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons, great king, practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us,' yet for them the self is dear. What is the reason for this? For what, great king, one who is dear would do to one who is dear, that they do to themselves by themselves; therefore for them the self is dear." This the Blessed One said, etc. the Teacher -

This discourse is another's statement. The recapitulation is one's own statement. This is one's own statement and another's statement.

118. Therein, what is to be answered?

When a question is asked: "This is to be directly known, this is to be fully understood, this is to be abandoned, this is to be developed, this is to be realized, these phenomena thus grasped produce this fruit." Of those thus grasped, this is the meaning - thus this is to be answered. "The Buddha, the Blessed One, is eminent" - one should explain definitively the eminence of the Buddha, the well-proclaimedness of the Teaching, and the good practice of the Community. "All activities are impermanent", "all activities are suffering", "all phenomena are non-self" - one should explain definitively. Or whatever else is of such kind. This is to be answered.

Therein, what is not to be answered?

This is not to be answered.

This much the Blessed One is in the aggregate of morality, in the aggregate of concentration, in the aggregate of wisdom, in the aggregate of liberation, in the aggregate of knowledge and vision of liberation, in deportment, in power, in seeking welfare, in compassion, in supernormal power - thus. This is not to be answered.

"Monks, from the arising in the world of the Tathāgata, the Worthy One, the Perfectly Self-awakened One, there is the arising of the three jewels: the jewel of the Buddha, the jewel of the Teaching, the jewel of the Community." What is the measure of the three jewels? This is not to be answered.

The domain of the Buddha is not to be answered. The knowledge of the superiority and inferiority of individuals is not to be answered. "Monks, a first point is not discerned of beings hindered by ignorance, fettered by craving, who have transmigrated and wandered - once to hell, once to the animal realm, once to the sphere of ghosts, once to the titan realm, once among gods, once among humans." "What is the first point?" - this is not to be answered. "Is not discerned" - due to the deficiency of knowledge of the disciples. The teaching of the Buddhas, the Blessed Ones, is twofold: applicable to oneself and applicable to others. "Is not discerned" - this is applicable to others. "There is no not-knowing for the Buddhas, the Blessed Ones" - this is applicable to oneself. Just as the Blessed One, with reference to the monk Kokālika, said thus to a certain monk -

"Just as, monk, a Kosalan cartload of sesame seeds measuring twenty khāris... etc. but not one Abbuda hell. Just as, monk, twenty Abbuda hells, so is one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells, so is one Ababa hell. Just as, monk, twenty Ababa hells, so is one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells, so is one Ahaha hell. Just as, monk, twenty Ahaha hells, so is one Kumuda hell. Just as, monk, twenty Kumuda hells, so is one Sogandhika hell. Just as, monk, twenty Sogandhika hells, so is one Uppala hell. Just as, monk, twenty Uppala hells, so is one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells, so is one Paduma hell. In the Paduma hell, monk, the monk Kokālika has been reborn, having harboured hostility in his mind towards Sāriputta and Moggallāna." Or whatever the Blessed One said: "This is immeasurable, incalculable." All that is not to be answered. This is not to be answered.

119. Therein, what is to be answered and not to be answered? When that Upaka the naked ascetic said to the Blessed One "Where, friend Gotama, will you go?" The Blessed One said -

Upaka the naked ascetic said "You claim to be a conqueror, friend, Master Gotama." The Blessed One said -

"How is he a conqueror, by what is he a conqueror?" is to be answered. "Which one is the conqueror?" is not to be answered. "What is the elimination of mental corruptions - the elimination of lust, the elimination of hate, the elimination of delusion?" is to be answered. "How much is the elimination of mental corruptions?" is not to be answered. This is to be answered and not to be answered.

"There is a Tathāgata" is to be answered. "There is materiality" is to be answered. "Materiality is the Tathāgata" is not to be answered. "The Tathāgata possesses materiality" is not to be answered. "The Tathāgata is in materiality" is not to be answered. "Materiality is in the Tathāgata" is not to be answered. Thus "there is feeling"... etc. perception... etc. activities... etc. "there is consciousness" is to be answered. "Consciousness is the Tathāgata" is not to be answered. "The Tathāgata possesses consciousness" is not to be answered. "The Tathāgata is in consciousness" is not to be answered. "Consciousness is in the Tathāgata" is not to be answered. "The Tathāgata is apart from materiality" is not to be answered. Apart from feeling... etc. in perception... etc. from activities... etc. "The Tathāgata is apart from consciousness" is not to be answered. "This Tathāgata is without materiality"... etc. without feeling... etc. without perception... etc. without activities... etc. "without consciousness" is not to be answered. This is to be answered and not to be answered.

The Blessed One with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, thus all, etc. he understands beings according to their actions - this is to be answered. Which beings, which is the Tathāgata - this is not to be answered. This is to be answered and not to be answered.

"There is a Tathāgata" is to be answered. The Tathāgata exists after death - this is not to be answered. This is to be answered and not to be answered.

120. Therein, what is action?

This is action.

"Furthermore, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it. Just so, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the fool thinks thus: 'Indeed I have not done what is good, I have not done what is wholesome, I have not made a shelter for the fearful. I have done evil, I have done what is cruel, I have done what is wrong. As far as, friend, is the destination of those who have not done good, who have not done what is wholesome, who have not made a shelter for the fearful, who have done evil, who have done what is cruel, who have done what is wrong - to that destination I shall go after death.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion."

"Furthermore, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it. Just so, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the wise person thinks thus: 'Indeed I have not done evil, I have not done what is cruel, I have not done what is wrong. I have done what is good, I have done what is wholesome, I have made a shelter for the fearful. As far as, friend, is the destination of those who have not done evil, who have not done what is cruel, who have not done what is wrong, who have done good, who have done what is wholesome, who have made a shelter for the fearful - to that destination I shall go after death.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. 'Merit has been done by me, evil has not been done. Whatever destination there will be for one who has not done evil, who has not done what is cruel, who has not done what is wrong, who has done merit, who has done what is wholesome, who has made a shelter for the fearful - that destination I shall experience after death in that existence.' Remorse does not arise. For one free from remorse, monks, whether woman or man, whether householder or one gone forth, there is a good death, a good passing away, I say." This is action.

"There are, monks, these three kinds of misconduct. What three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three kinds of misconduct. There are, monks, these three kinds of good conduct. What three? Bodily good conduct, good verbal conduct, good mental conduct. These, monks, are the three kinds of good conduct. This is action.

Therein, what is the result?

"It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life. I have seen, monks, hells named 'of the six sense bases of contact.' There, whatever form one sees with the eye, one sees only undesirable form, not desirable form. One sees only unpleasant form, not pleasant form. One sees only disagreeable form, not agreeable form.

Whatever sound one hears with the ear, etc. with the nose, etc. with the tongue, etc. with the body, etc. whatever mental phenomenon one cognizes with the mind, one cognizes only undesirable mental phenomena, not desirable mental phenomena. One cognizes only unpleasant mental phenomena, not pleasant mental phenomena. One cognizes only disagreeable mental phenomena, not agreeable mental phenomena. It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life.

"I have seen, monks, heavens named 'of the six sense bases of contact.' There, whatever form one sees with the eye, one sees only desirable form, not undesirable form. One sees only pleasant form, not unpleasant form. One sees only agreeable form, not disagreeable form. Whatever sound one hears with the ear, etc. with the nose, etc. with the tongue, etc. with the body, etc. whatever mental phenomenon one cognizes with the mind, one cognizes only desirable mental phenomena, not undesirable mental phenomena. One cognizes only pleasant mental phenomena, not unpleasant mental phenomena. One cognizes only agreeable mental phenomena, not disagreeable mental phenomena. It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life." This is result.

This is result.

121. Therein, what is action and result?

This is action and result.

"Do not, monks, be afraid of merits. This, monks, is a designation for happiness, for what is desirable, lovely, dear, agreeable, namely merits. I directly know indeed, monks, that for merits performed over a long time, I experienced a desirable, lovely, dear, agreeable result; having developed a mind of friendliness for seven years, for seven cosmic cycles of universe-contraction and expansion I did not come back again to this world. When the cosmic cycle was contracting, monks, I was one who reached the Radiant realm. When the cosmic cycle was expanding, I was reborn in an empty Brahma-mansion. There indeed, monks, I was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Thirty-six times indeed, monks, I was Sakka, the lord of the gods; many hundreds of times I was a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures - what then to say of provincial kingship? Then, monks, this occurred to me: 'Of what action is this the fruit for me, of what action is this the result, that I am now of such great supernormal power, of such great majesty?' Then, monks, this occurred to me: 'Of three actions is this the fruit for me, of three actions is this the result. That I am now of such great supernormal power, of such great majesty.' As follows: of giving, of self-control, of restraint." Therein, whatever giving and whatever self-control and whatever restraint, this is action. Whatever result was experienced because of that, this is result. Likewise the Shorter Analysis of Action should be stated.

Which was taught to the young brahmin Subha, son of Todeyya. Therein, whatever phenomena lead to short life and long life, to much illness and little illness, to little influence and great influence, to ugliness and beauty, to low birth and high birth, to little wealth and great wealth, to lack of wisdom and possession of wisdom, this is action. Whatever therein is short life and long life, etc. lack of wisdom and possession of wisdom, this is result. This is action and result.

122. Therein, what is wholesome?

This is wholesome.

This is wholesome.

"There are, monks, these three wholesome roots. What three? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root. These, monks, are the three wholesome roots. This is wholesome. "True knowledge, monks, is the forerunner for the attainment of wholesome mental states, followed right behind by shame and moral fear." This is wholesome.

Therein, what is unwholesome?

This is unwholesome.

This is unwholesome.

This is unwholesome.

"There are, monks, these three unwholesome roots, what three? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root. These, monks, are the three unwholesome roots." This is unwholesome.

Therein, what is wholesome and unwholesome?

Therein, what he said "the doer of good reaps good", this is wholesome. What he said "the doer of evil reaps evil", this is unwholesome. This is wholesome and unwholesome.

Therein, what he said "by beautiful action they go to a good destination", this is wholesome. What he said "to the plane of misery by ugly action", this is unwholesome. This is wholesome and unwholesome.

123. Therein, what is permitted?

This is permitted.

"There are, monks, these three duties for monks. What three? Here, monks, 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, endowed with wholesome bodily action and verbal action, of pure livelihood. And he puts forth strenuous energy, is steadfast, of firm effort, not shirking the responsibility for the abandoning of unwholesome mental states, for the development of wholesome mental states, for realisation. And he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. These, monks, are the three duties for monks." This is permitted.

"Monks, there are these ten qualities to be repeatedly reviewed by one gone forth. What are the ten? 'I have entered upon a state of disfigurement' - this should be repeatedly reviewed by one gone forth, etc. These, monks, are the ten qualities to be repeatedly reviewed by one gone forth." This is permitted.

"There are, monks, these three duties. What three? Bodily good conduct, good verbal conduct, good mental conduct. These, monks, are the three duties." This is permitted.

Therein, what is rejected?

The Blessed One said -

Here, what is the former, this is rejected.

"There are, monks, these three things not to be done. What three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three things not to be done." This is rejected.

124. Therein, what is permitted and rejected?

Therein, what he said "having directed speech and mind rightly", this is permitted. "Not doing evil deeds by body", this is rejected. "Dwelling in a house with abundant food and drink, faithful, gentle, generous, bountiful. Established in these four qualities, one established in the Teaching would not fear the world beyond", this is permitted. This is permitted and rejected.

Therein, what he said "the non-performance of all evil", this is rejected; what he said "the acquisition of the wholesome", this is permitted. This is permitted and rejected.

"Bodily conduct, lord of the gods, I say is twofold - to be practised and not to be practised. Verbal conduct, lord of the gods, I say is twofold - to be practised and not to be practised. Mental conduct, lord of the gods, I say is twofold, etc. Quest, lord of the gods, I say is twofold - to be practised and not to be practised."

"Bodily conduct, lord of the gods, I say is twofold - to be practised and not to be practised" - thus indeed this was said. Dependent on what was this said? Whatever bodily conduct, when practising which unwholesome mental states increase and wholesome mental states decline, such bodily conduct should not be practised. Therein, whatever bodily conduct one would know thus: "When I practise this bodily conduct, unwholesome mental states decline and wholesome mental states increase" - such bodily conduct should be practised. "Bodily conduct, lord of the gods, I say is twofold - to be practised and not to be practised" - thus what was said, this was said dependent on that. "Verbal conduct, etc. "Quest, lord of the gods, I say is twofold - to be practised and not to be practised" - thus indeed this was said. Dependent on what was this said? Whatever quest, when practising which unwholesome mental states increase and wholesome mental states decline, such quest should not be practised. Therein, whatever quest one would know thus: "When I practise this quest, unwholesome mental states decline and wholesome mental states increase" - such quest should be practised. "Quest, lord of the gods, I say is twofold - to be practised and not to be practised" - thus what was said, this was said dependent on that.

Therein, what he said "to be practised", this is permitted. What he said "not to be practised", this is rejected. This is permitted and rejected.

170. Therein, what is praise?

This is praise.

"There are, monks, these three highest things. What three? As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, whether material or immaterial, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Tathāgata is declared the foremost among them, is declared the best among them, is declared the most excellent among them, that is to say, the Worthy One, the Perfectly Self-awakened One. As far as there are phenomena, monks, whether designated as conditioned or unconditioned, dispassion is declared the foremost among those phenomena, is declared the best among them, is declared the most excellent among them, that is to say, the crushing of vanity, etc. cessation, Nibbāna. As far as there are designations of communities, designations of groups, designations of great assemblies of people, monks, the Community of the Tathāgata's disciples is declared the foremost among them, is declared the best among them, is declared the most excellent among them, that is to say, the four pairs of persons, the eight individual persons, etc. a field of merit for the world."

This is praise.

Therein, the mundane discourse should be explained by two discourses: by that conducive to defilement and by that conducive to habituation. The supramundane discourse too should be explained by three discourses: by that conducive to seeing, by that conducive to development, and by that pertaining to one beyond training. Both mundane and supramundane. In whichever discourse whatever term appears conducive to defilement or conducive to habituation, by that it should be explained as mundane; whatever term appears conducive to seeing or conducive to development or pertaining to one beyond training, by that it should be explained as supramundane.

The discourse conducive to habituation is for the destruction of the discourse conducive to defilement; the discourse conducive to seeing is for the destruction of the discourse conducive to habituation; the discourse conducive to development is for the relinquishment of the discourse conducive to seeing; the discourse pertaining to one beyond training is for the relinquishment of the discourse conducive to development; the discourse pertaining to one beyond training is for the purpose of pleasant abiding in the present life.

The supramundane discourse, being-based, should be explained by twenty-six persons; they should be sought through three discourses: by that conducive to seeing, by that conducive to development, and by that pertaining to one beyond training.

Therein, the discourse conducive to seeing should be explained by five persons: by one who has sown the seed of rebirth one last time, by a family-to-family goer, by one with seven rebirths at the utmost, by a faith-follower, and by a Teaching-follower; the discourse conducive to seeing should be explained by these five persons. The discourse conducive to development should be explained by twelve persons: by one practising for the realisation of the fruition of once-returning, by a once-returner, by one practising for the realisation of the fruition of non-returning, by a non-returner, by an attainer of final nibbāna in the interval, by an attainer of final nibbāna upon landing, by an attainer of final nibbāna without exertion, by an attainer of final nibbāna through exertion, by an upstream-goer heading toward the Akaniṭṭha realm, by one liberated-by-faith, by one attained to right view, and by a body-witness; the discourse conducive to development should be explained by these twelve persons. The discourse pertaining to one beyond training should be explained by nine persons: by one liberated-by-faith, by one liberated by wisdom, by one liberated through emptiness, by one liberated through the signless, by one liberated through the desireless, by one liberated in both ways, by one who attains arahantship simultaneously, and by Individually Enlightened Ones and Perfectly Self-awakened Ones; the discourse pertaining to one beyond training should be explained by these nine persons. Thus the supramundane discourse, being-based, should be explained by these twenty-six persons.

The mundane discourse with being as standpoint should be explained by nineteen persons. They, having been pointed out by temperaments, should be sought out: some are of lustful temperament, some are of hateful temperament, some are of deluded temperament, some are of lustful and hateful temperament, some are of lustful and deluded temperament, some are of hateful and deluded temperament, some are of lustful, hateful and deluded temperament, one standing at the door of lust is of lustful temperament, one standing at the door of lust is of hateful temperament, one standing at the door of lust is of deluded temperament, one standing at the door of lust is of lustful, hateful and deluded temperament, one standing at the door of hate is of hateful temperament, one standing at the door of hate is of deluded temperament, one standing at the door of hate is of lustful temperament, one standing at the door of hate is of lustful, hateful and deluded temperament, one standing at the door of delusion is of deluded temperament, one standing at the door of delusion is of lustful temperament, one standing at the door of delusion is of hateful temperament, one standing at the door of delusion is of lustful, hateful and deluded temperament - the mundane discourse with being as standpoint should be explained by these nineteen persons.

The discourse conducive to habituation should be explained by those who are moral; those moral ones are five persons: natural morality, morality of undertaking, confidence of mind, serenity and insight - the discourse conducive to habituation should be explained by these five persons.

The supramundane discourse with phenomenon as standpoint should be explained by three discourses: by that conducive to seeing, by that conducive to development, and by that conducive to one beyond training.

Mundane and supramundane, being as standpoint and phenomenon as standpoint, should be explained by both; knowledge should be explained by wisdom, by the wisdom faculty, by the power of wisdom, by the training in higher wisdom, by the enlightenment factor of investigation of phenomena, by right view, by decision, by investigation, by knowledge of phenomena, by inferential knowledge, by knowledge of elimination, by knowledge of non-arising, by the faculty of "I shall know the unknown", by the faculty of final knowledge, by the faculty of one who has final knowledge, by vision, by true knowledge, by higher intelligence, by understanding, by intelligence - or whatever else is obtained, by that designation for wisdom it should be explained.

What is to be known should be explained by past, future and present, by internal and external, by inferior and superior, by far and near, by conditioned and unconditioned, by wholesome, unwholesome and indeterminate, or in brief by the six objects. Knowledge and what is to be known should be explained by both of those; wisdom too, being an object, is what is to be known; whatever is an object, whether internal or external, all that should be explained by conditioned and unconditioned.

Seeing, development, one's own statement, another's statement, to be answered, not to be answered, action and result - everywhere both of those, as explained in the discourse, having thus reflected, should be explained from what is obtained; or whatever statement the Blessed One speaks, all that should be kept as explained.

The cause is twofold: whatever is action and whatever are mental defilements; origin is mental defilements. Therein, mental defilements should be explained by the discourse conducive to defilement. Origin should be explained by the discourse conducive to defilement and by the discourse conducive to habituation. Therein, the wholesome should be explained by four discourses: by that conducive to habituation, by that conducive to seeing, by that conducive to development, and by that conducive to one beyond training. The unwholesome should be explained by the discourse conducive to defilement. Wholesome and unwholesome should be explained by both of those. What is permitted by the Blessed One should be explained by what is permitted; that is fivefold: restraint, abandoning, development, realisation, and conformity with what is allowable - whatever is seen on those various planes, that should be explained by conformity with what is allowable. What is rejected by the Blessed One should be explained by the reason for rejection. What is permitted and what is rejected should be explained by both of those. Praise should be explained by commendation. That should be known as fivefold: of the Blessed One, of the Teaching, of the noble Community, of the noble teachings, of the training, and of the attainment of mundane qualities. Thus praise should be explained as fivefold.

The plane of faculties should be explained by nine terms, the plane of mental defilements should be explained by nine terms; thus these are eighteen terms - nine terms are wholesome, nine terms are unwholesome - for thus it was said: "Where should the eighteen root terms be seen? In the Establishment of the Dispensation." Therefore the Venerable Mahākaccāyana said -

The establishment of the Dispensation is concluded.

Thus far the Guide is complete, which was spoken by the Venerable Mahākaccāyana, approved by the Blessed One, and recited at the original recitation.

The Netti treatise is concluded.