16. Analysis of Knowledge1. Ekakamātikā

1. Singlefold SummaryEkavidhena ñāṇavatthu—The basis of knowledge by way of singlefold division: The five types of sense consciousness are not roots; are not accompanied by roots; are not associated with roots; are with cause; are conditioned; are not material; are mundane; are objects of the defilements; are objects of the fetters; are objects of the ties; are objects of the floods; are objects of the bonds; are objects of the hindrances; are objects of the perversions; are objects of the attachments; are objects of the corruptions; are neither-good-nor-bad; have objects; are not mental concomitants; are resultants; are grasped (by craving and false view), are objects of the attachments; are not corrupt, are objects of the corruptions; are not “accompanied by initial application, accompanied by sustained application”; are not “without initial application, sustained application only”; are without initial application, without sustained application; are not accompanied by zest; are not to be abandoned either by the first path or by the subsequent paths; have no roots to be abandoned either by the first path or by the subsequent paths; are neither cumulative nor dispersive (of continuing rebirth and death);are neither of the seven supramundane stages nor of the final supramundane stage; are low; are characteristic of the plane of desire; are not characteristic of the plane of form; are not characteristic of the formless plane; are included (i.e. are mundane); are not “not included” (i.e. not supramundane); are of no fixed (resultant time); do not tend to release. (The five types of sense consciousness) Have arisen bases; have arisen objects; have pre-existing bases; have pre-existing objects; have internal bases; have external objects; have non-disintegrated bases; have non-disintegrated objects; have different bases; have different objects; do not experience each other's object; do not arise without advertence; do not arise without attention; do not arise consecutively, do not arise simultaneously; do not arise immediately following each other.pañca viññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā, saṅkhatā, arūpā, lokiyā, sāsavā, saṁyojaniyā, ganthaniyā, oghaniyā, yoganiyā, nīvaraṇiyā, parāmaṭṭhā, upādāniyā, saṅkilesikā, abyākatā, sārammaṇā, acetasikā, vipākā, upādinnupādāniyā, asaṅkiliṭṭhasaṅkilesikā, na savitakkasavicārā, na avitakkavicāramattā, avitakkaavicārā, na pītisahagatā, neva dassanena na bhāvanāya pahātabbā, neva dassanena na bhāvanāya pahātabbahetukā, nevācayagāmināpacayagāmino, nevasekkhanāsekkhā, parittā, kāmāvacarā, na rūpāvacarā, na arūpāvacarā, pariyāpannā, no apariyāpannā, aniyatā, aniyyānikā.

Thefive types of sense consciousness are not cognitive; by the five types of sense consciousness one discriminates no state whatever other than mere falling in (i.e., entry of the object); even immediately following the five types of sense consciousness one discriminates no state whatever; by the five types of sense consciousness one makes no posture whatever; even immediately following the five types of sense consciousness one makes no posture whatever; by the five types of sense consciousness one establishes no bodily action, no verbal action; even immediately following the five types of sense consciousness one establishes no bodily action, no verbal action; by the five types of sense consciousness one performs no good or bad state; even immediately following the five types of sense consciousness one performs no good or bad state;by the five types of sense consciousness one does not attain, does not emerge (from concentration); even immediately following the five types of sense consciousness one does not attain, does not emerge; by the five types of sense consciousness one does not pass away, does not arise (i.e., is not re-born); even immediately following the five types of sense consciousness one does not pass away, does not arise; by the five types of sense consciousness one does not sleep, does not wake, does not see dreams; even immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams; the explanation of the true nature of the basis (of knowledge) is wisdom. Thus is the basis of knowledge by way of singlefold division.Uppannavatthukā uppannārammaṇā.

2. Twofold SummaryPurejātavatthukā purejātārammaṇā.

The basis of knowledge by way of twofold division: Wisdom that is mundane; wisdom that is supramundane. Wisdom cognizable by one way; wisdom not cognizable by another way. Wisdom that is the object of the defilements; wisdom that is not the object of the defilements. Wisdom that is not associated with the defilements, is the object of the defilements; wisdom that is not associated with the defilements, is not the object of the defilements. Wisdom that is the object of the fetters; wisdom that is not the object of the fetters. Wisdom that is not associated with the fetters, is the object of the fetters; wisdom that is not associated with the fetters, is not the object of the fetters. Wisdom that is the object of the ties; wisdom that is not the object of the ties. Wisdom that is not associa|ted with the ties, is the object of the ties; wisdom that is not associated with the ties, is not the object of the ties.Ajjhattikavatthukā bāhirārammaṇā.

Wisdom that is the object of the floods; wisdom that is not the object of the floods. Wisdom that is not associated with the floods, is the object of the floods; wisdom that is not associated with the floods, is not the object of the floods. Wisdom that is the object of the bonds; wisdom that is not the object of the bonds. Wisdom that is not associated with the bonds, is the object of the bonds; wisdom that is not associated with the bonds, is not the object of the bonds. Wisdom that is the object of the hindrances; wisdom that is not the object of the hindrances. Wisdom that is not associated with the hindrances, is the object of the hindrances; wisdom that is not associated with the hindrances, is not the object of the hindrances.Wisdom that is the object of the perversions; wisdom that is not the object of the perversions. Wisdom that is not associated with the perversions, is the object of the perversions; wisdom that is not associated with the perversions, is not the object of the perversions. Wisdom that is grasped; wisdom that is not grasped. Wisdom that is the object of the attachments; wisdom that is not the object of the attachments. Wisdom that is not associated with the attachments, is the object of the attachments; wisdom that is not associated with the attachments, is not the object of the attachments.Asambhinnavatthukā asambhinnārammaṇā.

Wisdom that is the object of the corruptions; wisdom that is not the object of the corruptions. Wisdom that is not associated with the corruptions, is the object of the corruptions; wisdom that is not associated with the corruptions, is not the object of the corruptions. Wisdom that is accompanied by initial application; wisdom that is without initial application. Wisdom that is accompanied by sustained application; wisdom that is without sustained application. Wisdom that is with zest; wisdom that is without zest. Wisdom that is accompanied by zest; wisdom that is not accompanied by zest. Wisdom that is accompanied by pleasure; wisdom that is not accompanied by pleasure. Wisdom that is accompanied by indifference; wisdom that is not accompanied by indifference. Wisdom that is characteristic of the plane of desire; wisdom that is not characteristic of the plane of desire. Wisdom that is characteristic of the plane of form; wisdom that is not characteristic of the plane of form. Wisdom that is characteristic of the formless plane; wisdom that is not characteristic of the formless plane. Wisdom|that is included (i.e. is mundane); wisdom that is not included (i.e. is supramundane). Wisdom tending to release; wisdom not tending to release. Wisdom that is of fixed (resultant time); wisdom that is of no fixed (resultant time). Wisdom that is surpassable; wisdom that is not surpassable. Wisdom that is the cause of resultant; wisdom that is the resultant of cause. Thus is the basis of knowledge by way of twofold division.Nānāvatthukā nānārammaṇā.

3. Threefold SummaryNa aññamaññassa gocaravisayaṁ paccanubhonti.

The basis of knowledge by way of threefold division: Wisdom by means of thinking; wisdom by means of hearing; wisdom by means of development. Wisdom by means of giving; wisdom by means of morality; wisdom by means of development. Wisdom that is in higher morality; wisdom that is in higher consciousness; wisdom that is in higher wisdom. Proficiency (in knowing) gain; proficiency (in knowing) loss; proficiency of method. Wisdom that is resultant; wisdom that is productive of resultant; wisdom that is neither resultant nor productive of resultant. Wisdom that is grasped, is the object of the attachments; wisdom that is not grasped, is the object of the attachments; wisdom that is not grasped, is not the object of the attachments. Wisdom that is accompanied by initial application, accompanied by sustained application; wisdom that is without initial application, sustained application only; wisdom that is without initial application, without sustained application.Na asamannāhārā uppajjanti.

Wisdom that is accompanied by zest; wisdom that is accompanied by pleasure; wisdom that is accompanied by indifference. Wisdom that is cumulative; wisdom that is dispersive; wisdom that is neither cumulative nor dispersive. Wisdom that is of the seven supramundane stages; wisdom that is of the final supramundane stage; wisdom that is neither of the seven supramundane stages nor of the final supramundane stage. Wisdom that is low; wisdom that is sublime; wisdom that is immeasurable. Wisdom that has low object; wisdom that has sublime object; wisdom that has immeasurable object. Wisdom that has path as its object; wisdom that has path as its cause; wisdom that has path as its dominating factor. Wisdom that is risen; wisdom that is not risen; wisdom that is bound to arise. Wisdom that is past; wisdom that is future; wisdom that is present.Wisdom that has past object; wisdom|that has future object; wisdom that has present object. Wisdom that is internal; wisdom that is external; wisdom that is both internal and external. Wisdom that has internal object; wisdom that has external object; wisdom that has both internal and external objects.Na amanasikārā uppajjanti.

Wisdom accompanied by initial application, accompanied by sustained application that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant. That is grasped, is the object of the attachments; that is not grasped, is the object of the attachments; that is not grasped, is not the object of the attachments. That is accompanied by zest; that is accompanied by pleasure; that is accompanied by indifference. That is cumulative; that is dispersive; that is neither cumulative nor dispersive. That is of the seven supramundane stages; that is of the final supramundane stage; that is neither of the seven supramundane stages nor of the final supramundane stage. That is low; that is sublime; that is immeasurable. That has low object; that has sublime object; that has immeasurable object. That has path as its object; that has path as its cause; that has path as its dominating factor. That is risen; that is not risen; that is bound to arise.That is past; that is future; that is present. That has past object; that has future object; that has present object. That is internal; that is external; that is both internal and external. That has internal object; that has external object; that has both internal and external object.Na abbokiṇṇā uppajjanti.

Wisdom without initial application, sustained application only that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant. That is grasped, is the object of the attachments; that is not grasped, is the object of the attachments; that is not grasped, is not the object of the attachments. That is cumulative; that is dispersive; that is neither cumulative nor dispersive. That is of the seven supramundane stages; that is of the final supramundane stage; that is neither of the seven supramundane stages nor of the final supramundane stage. That is risen; that is not risen; that is bound to arise. That is past; that is future; that is present. That is internal; that is external; that is both internal and external.Na apubbaṁ acarimaṁ uppajjanti.

Wisdom without initial application, without sustained application that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant. That is grasped, is the object of the attachments; that is not grasped, is the object of the attachments; that is not grasped, is not the object of the attachments. That|is accompanied by zest; that is accompanied by pleasure; that is accompanied by indifference. That is cumulative; that is dispersive; that is neither cumulative nor dispersive.That is of the seven supramundane stages; that is of the final supramundane stage; that is neither of the seven supramundane stages nor of the final supramundane stage. That has low object; that has sublime object; that has immeasurable object. That has path as its object; that has path as its cause; that has path as its dominating factor. That is risen; that is not risen; that is bound to arise. That is past; that is future; that is present. That has past object; that has future object; that has present object. That is internal; that is external; that is both internal and external. That has internal object; that has external object; that has both internal and external object.Na aññamaññassa samanantarā uppajjanti.

Wisdom accompanied by zest, wisdom accompanied by pleasure that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant. That is grasped, is the object of the attachments; that is not grasped, is the object of the attachments; that is not grasped, is not the object of the attachments. That is accompanied by initial application, accompanied by sustained application; that is without initial application, sustained application only; that is without initial application, without sustained application. That is cumulative; that is dispersive; that is neither cumulative nor dispersive. That is of the seven supramundane stages; that is of the final supramundane stage; that is neither of the seven supramundane stages nor of the final supramundane stage. That is low; that is sublime; that is immeasurable.That has low object; that has sublime object; that has immeasurable object. That has path as its object; that has path as its cause; that has path as its dominating factor. That is risen; that is not risen; that is bound to arise. That is past; that is future; that is present. That has past object; that has future object; that has present object. That is internal; that is external; that is both internal and external. That has internal object; that has external object; that has both internal and external object.Pañca viññāṇā anābhogā.

Wisdom accompanied by indifference that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant. That is grasped, is the object of the attachments; that is not grasped, is the object of the attachments; that is not grasped, is not the object of the attachments. That is cumulative; that is dispersive; that is neither cumulative nor dispersive. That is|of the seven supramundane stages; that is of the final supramundane stage; that is neither of the seven supramundane stages nor of the final supramundane stage. That is low; that is sublime; that is immeasurable. That has low object; that has sublime object; that has immeasurable object. That has path as its object; that has path as its cause; that has path as its dominating factor.That is risen; that is not risen; that is bound to arise. That is past; that is future; that is present. That has past object; that has future object; that has present object. That is internal; that is external; that is both internal and external. That has internal object; that has external object; that has both internal and external object. Thus is the basis of knowledge by way of threefold division.Pañcahi viññāṇehi na kañci dhammaṁ paṭivijānāti aññatra abhinipātamattā.

4. Fourfold SummaryPañcannaṁ viññāṇānaṁ samanantarāpi na kañci dhammaṁ paṭivijānāti.

The basis of knowledge by way of fourfold division: Knowledge that action is one's own possession; knowledge in conformity with the truth; the knowledge of one having the path; the knowledge of one having the fruit. Knowledge of suffering; knowledge of the cause of suffering; knowledge of the cessation of suffering; knowledge of the way leading to the cessation of suffering. Wisdom characteristic of the plane of desire; wisdom characteristic of the plane of form; wisdom characteristic of the formless plane; wisdom not included (i.e. supramundane). Knowledge of (supramundane) states; knowledge following (therefrom); penetrative knowledge; conventional knowledge. There is wisdom for cumulation, not for dispersion; there is wisdom for dispersion, not for cumulation; there is wisdom for cumulation also for dispersion; there is wisdom that is neither for cumulation nor for dispersion. There is wisdom for aversion, not for realization;there is wisdom for realization, not for aversion; there is wisdom for aversion also for realization; there is wisdom neither for aversion nor for realization. Wisdom partaking of deterioration; wisdom partaking of stationariness; wisdom partaking of distinction; wisdom partaking of penetration.Pañcahi viññāṇehi na kañci iriyāpathaṁ kappeti.

The four analytic insights. The four practices. Four objects. Knowledge of ageing and death; knowledge of the cause of ageing and death; knowledge of the cessation of ageing and death; knowledge of the way leading to the cessation of ageing and death. Knowledge of birth.* Knowledge of becoming.* Knowledge|of attachment.* Knowledge of craving.* Knowledge of feeling.* Knowledge of contact.* Knowledge of the six bases.* Knowledge of mind and matter.* Knowledge of consciousness.* Knowledge of activities; knowledge of the cause of activities; knowledge of the cessation of activities; knowledge of the way leading to the cessation of activities. Thus is the basis of knowledge by way of fourfold division.Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci iriyāpathaṁ kappeti.

* Complete each in general form of final example.Pañcahi viññāṇehi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.

* Complete each in general form of final example.Pañcannaṁ viññāṇānaṁ samanantarāpi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.

5. Fivefold SummaryPañcahi viññāṇehi na kusalākusalaṁ dhammaṁ samādiyati.

The basis of knowledge by way of fivefold division: Right concentration that has five constituents; right concentration that has five knowledges. Thus is the basis of knowledge by way of fivefold division.Pañcannaṁ viññāṇānaṁ samanantarāpi na kusalākusalaṁ dhammaṁ samādiyati.

6. Sixfold SummaryPañcahi viññāṇehi na samāpajjati na vuṭṭhāti.

The basis of knowledge by way of sixfold division: Wisdom in the six higher knowledges. Thus is the basis of knowledge by way of sixfold division.Pañcannaṁ viññāṇānaṁ samanantarāpi na samāpajjati na vuṭṭhāti.

7. Sevenfold SummaryPañcahi viññāṇehi na cavati na uppajjati.

The basis of knowledge by way of sevenfold division: Seventy-seven bases of knowledge. Thus is the basis of knowledge by way of sevenfold division.Pañcannaṁ viññāṇānaṁ samanantarāpi na cavati na uppajjati.

8. Eightfold SummaryPañcahi viññāṇehi na supati na paṭibujjhati na supinaṁ passati.

The basis of knowledge by way of eightfold division: Wisdom in the four paths and in the four fruits. Thus is the basis of knowledge by way of eightfold division.Pañcannaṁ viññāṇānaṁ samanantarāpi na supati na paṭibujjhati na supinaṁ passati, yāthāvakavatthuvibhāvanā paññā.

9. Ninefold SummaryEvaṁ ekavidhena ñāṇavatthu.

The basis of knowledge by way of ninefold division: Wisdom in the nine successive dwellings in attainments. Thus is the basis of knowledge by way of ninefold division.2. Dukamātikā

10. Tenfold SummaryDuvidhena ñāṇavatthu—

The basis of knowledge by way of tenfold division: The ten “Tathāgata powers” of the Tathāgata; furnished with which powers the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel (of the Teaching). What are the ten? Herein the Tathāgata comprehends, as it really is, cause as cause, absence of cause as absence of cause; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (1)Lokiyā paññā, lokuttarā paññā.

And again the Tathāgata comprehends, as it really is, by way of cause, by way of root, the resultant of past, future and present actions that are performed; that by which the Tathāgata comprehends, as it really is, by way of cause, by way of root, the resultant of past, future and present actions that are performed; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (2)Kenaci viññeyyā paññā, kenaci na viññeyyā paññā.

And again the Tathāgata comprehends, as it really is, the way leading to all (destiny); that by which the Tathāgata comprehends, as it really is, the way leading to all (destiny); this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (3).Sāsavā paññā, anāsavā paññā.

And again the Tathāgata comprehends, as it really is, the world that has many elements, different elements; that by which the Tathāgata comprehends, as it really is, the world that has many elements, different elements; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (4)Āsavavippayuttā sāsavā paññā, āsavavippayuttā anāsavā paññā.

And again the Tathāgata comprehends, as it really is, the different dispositions of beings; that by which the Tathāgata comprehends, as it really is, the different dispositions of beings;this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (5)Saṁyojaniyā paññā, asaṁyojaniyā paññā.

And again the Tathāgata comprehends, as it really is, the improvement, the deterioration of the controlling faculties of other|beings, of other persons; that by which the Tathāgata comprehends, as it really is, the improvement, the deterioration of the controlling faculties of other beings, of other persons; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (6)Saṁyojanavippayuttā saṁyojaniyā paññā, saṁyojanavippayuttā asaṁyojaniyā paññā.

And again the Tathāgata comprehends, as it really is, the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment; that by which the Tathāgata comprehends, as it really is, the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (7)Ganthaniyā paññā, aganthaniyā paññā.

And again the Tathāgata comprehends, as it really is, remembrance of previous existence; that by which the Tathāgata comprehends, as it really is, remembrance of previous existence; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (8)Ganthavippayuttā ganthaniyā paññā, ganthavippayuttā aganthaniyā paññā.

And again the Tathāgata comprehends, at it really is, the passing away and rebirth of beings; that by which the Tathāgata comprehends, as it really is, the passing away and rebirth of beings; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (9)Oghaniyā paññā, anoghaniyā paññā.

And again the Tathāgata comprehends, as it really is, the destruction of the defilements; that by which the Tathāgata comprehends, as it really is, the destruction of the defilements; this is a “Tathāgata power” of the Tathāgata. Because of which power the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. These are the ten “Tathāgata powers” of the Tathāgata. Furnished with which powers the Tathāgata claims the leading position; roars the lion's roar in the assemblies; sets rolling the supreme wheel. (10)Oghavippayuttā oghaniyā paññā, oghavippayuttā anoghaniyā paññā.

Thus is the Basis of Knowledge by Way of Tenfold DivisionYoganiyā paññā, ayoganiyā paññā.

(Here Ends) the SummaryYogavippayuttā yoganiyā paññā, yogavippayuttā ayoganiyā paññā.

1. Singlefold ExpositionNīvaraṇiyā paññā, anīvaraṇiyā paññā.

The five types of sense consciousness always are not roots; always are not accompanied by roots; always are not associated with roots; always are with cause; always are conditioned; always are not material; always are mundane; always are objects of the defilements; always are objects of the fetters; always are objects of the ties; always are objects of the floods; always are objects of the bonds; always are objects of the hindrances; always are objects of the perversions; always are objects of the attachments; always are objects of the corruptions; always are neither-good-nor-bad; always have objects; always are not mental concomitants; always are resultants; always are grasped, are objects of the attachments; always are not corrupt, are objects of the corruptions; always are not “accompanied by initial application, accompanied by sustained application”; always are not “without initial application, sustained application only”; always are not “without initial application, without sustained application”; always are “not accompanied by zest”; always are “not to be abandoned either by the first path or by the subsequent paths”; always are neither cumulative nor dispersive; always are neither of the seven supramundane stages nor of the final supramundane stage; always are low; always are characteristic of the plane of desire; always are not characteristic of the plane of form; always are not characteristic of the formless plane; always are included (i.e. are mundane); always are not “not included” (i.e. not supramundane); always are of no fixed (resultant time); always “do not tend to release”; always (their) arising is cognizable by mind consciousness; always are impermanent; always are subject to ageing.Nīvaraṇavippayuttā nīvaraṇiyā paññā, nīvaraṇavippayuttā anīvaraṇiyā paññā.

The five types of sense consciousness“have arisen bases, have arisen objects”means: They (each) arise on an arisen base, on an arisen object.Parāmaṭṭhā paññā, aparāmaṭṭhā paññā.

“have arisen bases, have arisen objects”Parāmāsavippayuttā parāmaṭṭhā paññā, parāmāsavippayuttā aparāmaṭṭhā paññā.

“Have pre-existing bases, have pre-existing objects”Upādinnā paññā, anupādinnā paññā.

“Have internal bases, have external objects”Upādāniyā paññā, anupādāniyā paññā.

“Have non-disintegrated bases, have non-disintegratedUpādānavippayuttā upādāniyā paññā, upādānavippayuttā anupādāniyā paññā.

objects”Saṅkilesikā paññā, asaṅkilesikā paññā.

“Have different bases, have different objects”Kilesavippayuttā saṅkilesikā paññā, kilesavippayuttā asaṅkilesikā paññā.

“Do not experience each other's object”means: Ear consciousness does not experience the object of eye consciousness; eye consciousness does not experience the object of ear consciousness either. Nose consciousness does not experience the object of eye consciousness; eye consciousness does not experience the object of nose consciousness either. Tongue consciousness does not experience the object of eye consciousness;eye consciousness does not experience the object of tongue consciousness either. Body consciousness does not experience the object of eye consciousness; eye consciousness does not experience the object of body consciousness either. Of ear consciousness.* of nose consciousness.* of tongue consciousness.* Eye consciousness does not experience the object of body consciousness; body consciousness does not experience the object of eye consciousness either. Ear consciousness does not experience the object of body consciousness; body consciousness does not experience the object of ear consciousness either. Nose consciousness does not experience the object of body consciousness; body consciousness does not experience the object of nose consciousness either. Tongue consciousness does not experience the object of body consciousness; body consciousness does not experience the object of tongue consciousness either.Savitakkā paññā, avitakkā paññā.

“Do not experience each other's object”Savicārā paññā, avicārā paññā.

* Each should be dealt with in the same general form as the final example.Sappītikā paññā, appītikā paññā.

* Each should be dealt with in the same general form as the final example.Pītisahagatā paññā, na pītisahagatā paññā.

“Do not arise without advertence”means: They arise in one who has advertence.Sukhasahagatā paññā, na sukhasahagatā paññā.

“Do not arise without advertence”Upekkhāsahagatā paññā, na upekkhāsahagatā paññā.

“Do not arise without attention”Kāmāvacarā paññā, na kāmāvacarā paññā.

“Do not arise consecutively”Rūpāvacarā paññā, na rūpāvacarā paññā.

“Do not arise simultaneously”Arūpāvacarā paññā, na arūpāvacarā paññā.

“Do not arise immediately following each other”means: Immediately following the arising of eye consciousness, ear consciousness does not arise; immediately following the arising of ear consciousness, eye consciousness does not arise either. Immediately following the arising of eye consciousness, nose consciousness does not arise; immediately following the arising of nose consciousness, eye consciousness does not arise either. Immediately following the arising of eye consciousness, tongue consciousness does not arise; immediately following the arising of tongue consciousness, eye consciousness does not arise either. Immediately following the arising of eye consciousness, body consciousness does not arise; immediately following the arising of body consciousness, eye consciousness does not arise either. Of ear consciousness.* of nose consciousness.* of tongue consciousness.* Immediately following the arising of body consciousness, eye consciousness does not arise; immediately following the arising of eye consciousness, body consciousness does not arise either. Immediately following the arising of body consciousness, ear consciousness does not arise; immediately following the arising of ear consciousness, body consciousness does not arise either. Immediately following the arising of body consciousness, nose consciousness does not arise; immediately following the arising of nose consciousness,body consciousness does not arise either. Immediately following the arising of body consciousness, tongue consciousness does not arise; immediately following the arising of tongue consciousness, body consciousness does not arise either.Pariyāpannā paññā, apariyāpannā paññā.

“Do not arise immediately following each other”Niyyānikā paññā, aniyyānikā paññā.

* Each should be dealt with in the same general form as the final example.Niyatā paññā, aniyatā paññā.

* Each should be dealt with in the same general form as the final example.Sauttarā paññā, anuttarā paññā.

“The five types of sense consciousness are not cognitive”means: For the five types of sense consciousness there is no turning towards (the object) or cognition or advertence or attention.Atthajāpikā paññā, jāpitatthā paññā.

“The five types of sense consciousness are not cognitive”Evaṁ duvidhena ñāṇavatthu.

“By the five types of sense consciousness one discriminates no state whatever”3. Tikamātikā

“Other than mere falling in”Tividhena ñāṇavatthu—

“Even immediately following the five types of sense consciousness one discriminates no state whatever”Cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.

the five types of sense consciousness one makes no posture whatever”Dānamayā paññā, sīlamayā paññā, bhāvanāmayā paññā.

“Even immediately following the five types of sense consciousness one makes no posture whatever”Adhisīle paññā, adhicitte paññā, adhipaññāya paññā.

“By the five types of sense consciousness one establishes no bodily action, no verbal action”Āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.

“Even immediately following the five types of sense consciousness one establishes no bodily action, no verbal action”Vipākā paññā, vipākadhammadhammā paññā, nevavipākanavipākadhammadhammā paññā.

“By the five types of sense consciousness one performs no good or bad state”Upādinnupādāniyā paññā, anupādinnupādāniyā paññā, anupādinnaanupādāniyā paññā.

“Even immediately following the five types of sense consciousness one performs no good or bad state”Savitakkasavicārā paññā, avitakkavicāramattā paññā, avitakkaavicārā paññā.

“By the five types of sense consciousness one does not attain, does not emerge”Pītisahagatā paññā, sukhasahagatā paññā, upekkhāsahagatā paññā.

“Even immediately following the five types of sense consciousness one does not attain, does not emerge”Ācayagāminī paññā, apacayagāminī paññā, nevācayagāmināpacayagāminī paññā.

“By the five types of sense consciousness one does not pass away, does not arise”Sekkhā paññā, asekkhā paññā, nevasekkhanāsekkhā paññā.

“Even immediately following the five types of sense consciousness one does not pass away, does not arise”Parittā paññā, mahaggatā paññā, appamāṇā paññā.

“By the five types of sense consciousness one does notParittārammaṇā paññā, mahaggatārammaṇā paññā, appamāṇārammaṇā paññā.

sleep, does not wake, does not see dreams”Maggārammaṇā paññā, maggahetukā paññā, maggādhipatinī paññā.

“Even immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams”Uppannā paññā, anuppannā paññā, uppādinī paññā.

(Here Ends) Singlefold ExpositionAtītā paññā, anāgatā paññā, paccuppannā paññā.

2. Twofold ExpositionAtītārammaṇā paññā, anāgatārammaṇā paññā, paccuppannārammaṇā paññā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is mundane wisdom; the wisdom in the four paths and in the four fruits is supramundane wisdom. All wisdom is cognizable by one way; is not cognizable by another way.Ajjhattā paññā, bahiddhā paññā, ajjhattabahiddhā paññā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the defilements; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the defilements. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the defilements, is the object of the defilements; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the defilements, is not the object of the defilements.Ajjhattārammaṇā paññā, bahiddhārammaṇā paññā, ajjhattabahiddhārammaṇā paññā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the fetters; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the fetters. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the fetters, is the object of the fetters; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the fetters, is not the object of the fetters.Savitakkasavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the ties; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the ties. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the ties, is the object of the ties; the wisdom in the four paths and in the four fruits|is wisdom that is not associated with the ties, is not the object of the ties.Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the floods; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the floods.In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the floods, is the object of the floods; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the floods, is not the object of the floods.Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the bonds; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the bonds. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the bonds, is the object of the bonds; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the bonds, is not the object of the bonds.Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the hindrances; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the hindrances. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the hindrances, is the object of the hindrances; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the hindrances, is not the object of the hindrances.Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the perversions; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the perversions. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the perversions, is the object of the perversions; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the perversions, is not the object of the perversions.Atthi parittā, atthi mahaggatā, atthi appamāṇā.

In the three planes the wisdom in resultants is wisdom that is grasped by craving and false view; in the three planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states), the wisdom in the four paths and in the four fruits is wisdom that is not grasped.Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.

In the three planes the wisdom in good and neither-good-nor-|bad (states) is wisdom that is the object of the attachments; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the attachments. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the attachments, is the object of the attachments; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the attachments, is not the object of the attachments.Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is the object of the corruptions; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the corruptions. In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is not associated with the corruptions, is the object of the corruptions; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the corruptions, is not the object of the corruptions.Atthi uppannā, atthi anuppannā, atthi uppādinī.

Wisdom associated with initial application is wisdom that is accompanied by initial application; wisdom not associated with initial application is wisdom that is without initial application. Wisdom associated with sustained application is wisdom that is accompanied by sustained application; wisdom not associated with sustained application is wisdom that is without sustained application. Wisdom associated with zest is wisdom that is with zest; wisdom not associated with zest is wisdom that is without zest. Wisdom associated with zest is wisdom that is accompanied by zest; wisdom not associated with zest is wisdom that is not accompanied by zest.Wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom not associated with pleasure is wisdom that is not accompanied by pleasure. Wisdom associated with indifference is wisdom that is accompanied by indifference; wisdom not associated with indifference is wisdom that is not accompanied by indifference.Atthi atītā, atthi anāgatā, atthi paccuppannā.

The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom that is characteristic of the plane of desire; the wisdom characteristic of the plane of form, wisdom characteristic of the formless plane, wisdom not included (i.e. supramundane) is wisdom that is not characteristic of the plane of desire. The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form is wisdom that is|characteristic of the plane of form; the wisdom characteristic of the plane of desire, wisdom characteristic of the formless plane, wisdom not included (i.e. supramundane) is wisdom that is not characteristic of the plane of form. The wisdom in good and neither-good-nor-bad (states) characteristic of the formless plane is wisdom that is characteristic of the formless plane; the wisdom characteristic of the plane of desire, wisdom characteristic of the plane of form, wisdom not included (i.e. supramundane) is wisdom that is not characteristic of the formless plane.Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.

In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is included (i.e. is mundane); the wisdom in the four paths and in the four fruits is wisdom that is not included (i.e. is supramundane). The wisdom in the four paths is wisdom tending to release; in the three planes the wisdom in good (states), in the four planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom not tending to release. The wisdom in the four paths is wisdom that is of fixed (resultant time); in the three planes the wisdom in good (states), in the four planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is of no fixed (resultant time). In the three planes the wisdom in good and neither-good-nor-bad (states) is wisdom that is surpassable; the wisdom in the four paths and in the four fruits is wisdom that is not surpassable.Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.

Therein what iswisdom that is the cause of resultant? In the four planes the wisdom in good (states), the wisdom in the inoperative neither-good-nor-bad (states) of the arahatta who causes higher knowledge to arise, who causes attainment to arise, is wisdom that is the cause of resultant. In the four planes the wisdom in resultant (states), the wisdom in the inoperative neither-good-nor-bad (states) of the arahatta having higher knowledge that has arisen, having attainment that has arisen, is wisdom that is the resultant of cause. Thus is the basis of knowledge by way of twofold division.Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

wisdom that is the cause of resultantAvitakkavicāramattā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.

(Here Ends) Twofold (Exposition)Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.

3. Threefold ExpositionAtthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.

Therein what is“wisdom by means of thinking”? (The wisdom) In the spheres of work invented by ingenuity or in the|spheres of craft invented by ingenuity or in the branches of science invented by ingenuity or (knowledge that) action is one's own possession or (knowledge that) in conformity with truth matter is impermanent; feeling;* perception;* mental concomitants;* or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states, is acquired without hearing from others. This is called wisdom by means of thinking.Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.

“wisdom by means of thinking”Atthi uppannā, atthi anuppannā, atthi uppādinī.

* Is impermanent.Atthi atītā, atthi anāgatā, atthi paccuppannā.

* Is impermanent.Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.

Therein what is“wisdom by means of hearing”? (The wisdom) In the spheres of work invented by ingenuity or in the spheres of craft invented by ingenuity or in the branches of science invented by ingenuity or (knowledge that) action is one's own possession or (knowledge that) in conformity with truth matter is impermanent; feeling;* perception;* mental concomitants;* or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states, is acquired by hearing from others. This is called wisdom by means of hearing.Avitakkaavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.

“wisdom by means of hearing”Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.

All the wisdom of one who has attained, is, wisdom by means of development.Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā.

Therein what is“wisdom by means of giving”? Concerning giving, the achieving of giving, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom by means of giving.Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.

“wisdom by means of giving”Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.

* See paragraph525.Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.

* See paragraph525.Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.

Therein what is“wisdom by means of morality”? Concerning morality, the achieving of morality, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom by means of morality.Atthi uppannā, atthi anuppannā, atthi uppādinī.

“wisdom by means of morality”Atthi atītā, atthi anāgatā, atthi paccuppannā.

* See paragraph525.Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.

* See paragraph525.Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.

All the wisdom of one who has attained, is, wisdom by means of development.Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

Therein what is“wisdom that is in higher morality”? In one restrained by the restraint of the fundamental precepts, that which arises is wisdom, understanding,* absence of dullness,|truth investigation, right view. This is called wisdom that is in higher morality.Pītisahagatā paññā sukhasahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.

“wisdom that is in higher morality”Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.

* See paragraph525.Atthi savitakkasavicārā, atthi avitakkavicāramattā, atthi avitakkaavicārā.

* See paragraph525.Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.

Therein what is“wisdom that is in higher consciousness”? In one attaining the attainment (of states) characteristic of the plane of form and characteristic of the formless plane, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is in higher consciousness.Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.

“wisdom that is in higher consciousness”Atthi parittā, atthi mahaggatā, atthi appamāṇā.

* See paragraph525.Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.

* See paragraph525.Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.

Therein what is“wisdom that is in higher wisdom”? The wisdom in the four paths and in the four fruits. This is called wisdom that is in higher wisdom.Atthi uppannā, atthi anuppannā, atthi uppādinī.

“wisdom that is in higher wisdom”Atthi atītā, atthi anāgatā, atthi paccuppannā.

Therein what is“proficiency (in knowing) gain”? In one paying attention to these states, bad states which have not arisen do not arise; also bad states which have arisen are abandoned; moreover, in one paying attention to these states, good states which have not arisen arise; also good states which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding,*absence of dullness, truth investigation, right view. This is called proficiency (in knowing) gain.Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.

“proficiency (in knowing) gain”Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.

* See paragraph525.Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

* See paragraph525.Upekkhāsahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.

Therein what is“proficiency (in knowing) loss”? In one paying attention to these states, good states which have not arisen do not arise; also good states which have arisen cease; moreover, in one paying attention to these states, bad states which have not arisen arise; also bad states which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called proficiency (in knowing) loss.Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.

“proficiency (in knowing) loss”Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.

All the wisdom in the method of the aforesaid is proficiency of method.Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.

* See paragraph525.Atthi parittā, atthi mahaggatā, atthi appamāṇā.

* See paragraph525.Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.

In the four planes the wisdom in resultant (states) is wisdom that is resultant; in the four planes the wisdom in good (states) is wisdom that is productive of resultant; in the three planes the|wisdom in inoperative neither-good-nor-bad (states) is wisdom that is neither resultant nor productive of resultant.Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.

In the three planes the wisdom in resultant (states) is wisdom that is grasped, is the object of the attachments; in the three planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is not grasped, is the object of the attachments; the wisdom in the four paths and the four fruits is wisdom that is not grasped, is not the object of the attachments.Atthi uppannā, atthi anuppannā, atthi uppādinī.

Wisdom associated with initial application and sustained application is wisdom that is accompanied by initial application, accompanied by sustained application; wisdom not associated with initial application, associated with sustained application, is wisdom that is without initial application, sustained application only; wisdom not associated with initial application or sustained application is wisdom that is without initial application, without sustained application.Atthi atītā, atthi anāgatā, atthi paccuppannā.

Wisdom associated with zest is wisdom that is accompanied by zest; wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom associated with indifference is wisdom that is accompanied by indifference.Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.

In the three planes the wisdom in good (states) is wisdom that is cumulative; the wisdom in the four paths is wisdom that is dispersive; in the four planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is neither cumulative nor dispersive.Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.

The wisdom in the four paths and in three fruits is wisdom that is of the seven supramundane stages; the topmost wisdom in the fruit of arahantship is wisdom that is of the final supramundane stage; in the three planes the wisdom in good (states), in the three planes the wisdom in resultant (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) is wisdom that is neither of the seven supramundane stages nor of the final supramundane stage.Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.

The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom that is low; the wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form and characteristic of the formless plane is wisdom that is sublime; the wisdom in the four paths and in the four fruits is wisdom that is immeasurable.Evaṁ tividhena ñāṇavatthu.

Therein what is“wisdom that has low objects”?Concerning low states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has low object.4. Catukkamātikā

“wisdom that has low objects”Catubbidhena ñāṇavatthu—

* See paragraph525.Kammassakatañāṇaṁ, saccānulomikaṁ ñāṇaṁ, maggasamaṅgissa ñāṇaṁ, phalasamaṅgissa ñāṇaṁ.

* See paragraph525.Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.

Therein what is“wisdom that has sublime object”? Concerning sublime states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has sublime object.Kāmāvacarā paññā, rūpāvacarā paññā, arūpāvacarā paññā, apariyāpannā paññā.

“wisdom that has sublime object”Dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiñāṇaṁ.

* See paragraph525.Atthi paññā ācayāya no apacayāya, atthi paññā apacayāya no ācayāya, atthi paññā ācayāya ceva apacayāya ca, atthi paññā nevācayāya no apacayāya.

* See paragraph525.Atthi paññā nibbidāya no paṭivedhāya, atthi paññā paṭivedhāya no nibbidāya, atthi paññā nibbidāya ceva paṭivedhāya ca, atthi paññā neva nibbidāya no paṭivedhāya.

Therein what is“wisdom that has immeasurable object”? Concerning immeasurable states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has immeasurable object.Hānabhāginī paññā, ṭhitibhāginī paññā, visesabhāginī paññā, nibbedhabhāginī paññā.

“wisdom that has immeasurable object”Catasso paṭisambhidā.

* See paragraph525.Catasso paṭipadā.

* See paragraph525.Cattāri ārammaṇāni.

Therein what is“wisdom that has path as its object”? Concerning the Noble Path, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has path as its object. The wisdom in the four paths is the wisdom that has path as its cause.Jarāmaraṇe ñāṇaṁ, jarāmaraṇasamudaye ñāṇaṁ, jarāmaraṇanirodhe ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ.

“wisdom that has path as its object”Jātiyā ñāṇaṁ …pe… * See paragraph525.bhave ñāṇaṁ …pe… * See paragraph525.upādāne ñāṇaṁ …pe… Therein what is“wisdom that has path as its dominating factor”? Having made the Noble Path dominant, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has path as its dominating factor.taṇhāya ñāṇaṁ …pe… “wisdom that has path as its dominating factor”vedanāya ñāṇaṁ …pe… * See paragraph525.phasse ñāṇaṁ …pe… * See paragraph525.saḷāyatane ñāṇaṁ …pe… In the four planes the wisdom in resultant (states) sometimes is risen; sometimes is bound to arise; should not be said to be, not risen. In the four planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) sometimes is risen; sometimes is not risen; should not be said to be, bound to arise.nāmarūpe ñāṇaṁ …pe… All wisdom sometimes is past; sometimes is future; sometimes is present.viññāṇe ñāṇaṁ …pe… Therein what is“wisdom that has past object”? Concerning past states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has past object.saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ. “wisdom that has past object”Evaṁ catubbidhena ñāṇavatthu.

* See paragraph525.5. Pañcakamātikā

* See paragraph525.Pañcavidhena ñāṇavatthu—

Therein what is“wisdom that has future object”? Concerning future states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has future object.Pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi.

“wisdom that has future object”Evaṁ pañcavidhena ñāṇavatthu.

* See paragraph525.6. Chakkamātikā

* See paragraph525.Chabbidhena ñāṇavatthu—

Therein what is“wisdom that has present object”? Concerning present states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has present object.Chasu abhiññāsu paññā.

“wisdom that has present object”Evaṁ chabbidhena ñāṇavatthu.

* See paragraph525.7. Sattakamātikā

* See paragraph525.Sattavidhena ñāṇavatthu—

All wisdom sometimes is internal; sometimes is external; sometimes is both internal and external.Sattasattati ñāṇavatthūni.

Therein what is“wisdom that has internal object”? Concerning internal states, that which arises is wisdom, understanding,*absence of dullness, truth investigation, right view. This is called wisdom that has internal object.Evaṁ sattavidhena ñāṇavatthu.

“wisdom that has internal object”8. Aṭṭhakamātikā

* See paragraph525.Aṭṭhavidhena ñāṇavatthu—

* See paragraph525.Catūsu maggesu, catūsu phalesu paññā.

Therein what is“wisdom that has external object”?|Concerning external states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has external object.Evaṁ aṭṭhavidhena ñāṇavatthu.

“wisdom that has external object”9. Navakamātikā

* See paragraph525.Navavidhena ñāṇavatthu—

* See paragraph525.Navasu anupubbavihārasamāpattīsu paññā.

Therein what is“wisdom that has both internal and external object”? Concerning both internal and external states, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has both internal and external object. Thus is the basis of knowledge by way of threefold division.Evaṁ navavidhena ñāṇavatthu.

“wisdom that has both internal and external object”10. Dasakamātikā

* See paragraph525.Dasavidhena ñāṇavatthu—* See paragraph525.dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (Here Ends) Threefold (Exposition)Katamāni dasa?

4. Fourfold ExpositionIdha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Therein what is“knowledge that action is one's own possession”? “There is alms-giving; there is sacrifice; there is offering; there is fruit and resultant of actions done rightly and done wrongly; there is this world; there is the next world; there is mother; there is father; there are beings born spontaneously; there are in the world recluses and brahmins who have reached the highest point, who are well practised; who themselves having fully known, having realized this world and the next world make it known (to others)”; thus that which is similar, wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge that action is one's own possession. Excepting knowledge that is in conformity with truth, all wisdom that is good and is the object of the defilements, is, knowledge that action is one's own possession.Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

“knowledge that action is one's own possession”Puna caparaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. * See paragraph525.Yampi tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

* See paragraph525.Puna caparaṁ tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. Therein what is“knowledge in conformity with truth”? “Matter is impermanent”; feeling*; perception*; mental concomitants*; or “consciousness is impermanent”; that which is similar, in conformity, ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states. This is called knowledge in conformity with truth. Wisdom in the four paths is the knowledge of one having the path. Wisdom in the four fruits is the knowledge of one having the fruit. (1)Yampi tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

“knowledge in conformity with truth”Puna caparaṁ tathāgato anekadhātu nānādhātulokaṁ yathābhūtaṁ pajānāti. * is impermanent.Yampi tathāgato anekadhātu nānādhātulokaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

* is impermanent.Puna caparaṁ tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. The knowledge of one having the path, this is knowledge of suffering; this is knowledge of the cause of suffering; this is knowledge of the cessation of suffering; this is knowledge of the way leading to the cessation of suffering.Yampi tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Therein what is“knowledge of suffering”? Concerning suffering, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of suffering. Concerning the cause of suffering.*2Concerning the cessation of suffering.*2Concerning the way leading to the cessation of suffering,that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of suffering. (2)Puna caparaṁ tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. “knowledge of suffering”Yampi tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

* See paragraph525.*2Complete as final example.Puna caparaṁ tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. * See paragraph525.Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

*2Complete as final example.Puna caparaṁ tathāgato pubbenivāsānussatiṁ yathābhūtaṁ pajānāti. The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom characteristic of the plane of desire; the wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form is wisdom characteristic of the plane of form; the wisdom in good and neither-good-nor-bad (states) characteristic of the formless plane is wisdom characteristic of the formless plane; the wisdom in the four paths and in the four fruits is wisdom not included (i.e. is supramundane). (3)Yampi tathāgato pubbenivāsānussatiṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

Therein what is“knowledge of (supramundane) states”? The wisdom in the four paths and in the four fruits is knowledge of (supramundane) states. By means of this state that is known, seen, attained, discerned, penetrated, he applies the inference to the past and future; those recluses and brahmins who in the past knew suffering fully; knew the cause of suffering fully; knew the cessation of suffering fully; knew the way leading to the cessation of suffering; this very suffering they knew fully; this very cause of suffering they knew fully; this very cessation of suffering they knew fully; this very way leading to the cessation of suffering they knew fully. Those recluses and brahmins who in the future will know suffering fully; will know the cause of suffering fully; will know the cessation of suffering fully; will know the way leading to the cessation of suffering fully; this very suffering they will know fully; this very cause of suffering they will know fully; this very cessation of suffering they will know fully; this very way|leading to the cessation of suffering they will know fully. That which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge following (therefrom).Puna caparaṁ tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ pajānāti. “knowledge of (supramundane) states”Yampi tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

* See paragraph525.Puna caparaṁ tathāgato āsavānaṁ khayaṁ yathābhūtaṁ pajānāti. * See paragraph525.Yampi tathāgato āsavānaṁ khayaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Therein what is“penetrative knowledge”? Herein a bhikkhu with his consciousness knows distinctly the consciousness of other beings, of other persons; he knows consciousness accompanied by lust, “consciousness is accompanied by lust”; or, he knows consciousness without lust, “consciousness is without lust”; he knows consciousness accompanied by hatred, “consciousness is accompanied by hatred”; or, he knows consciousness without hatred, “consciousness is without hatred”; he knows consciousness accompanied by dullness, “consciousness is accompanied by dullness”; or, he knows consciousness without dullness, “consciousness is without dullness”; he knows constricted consciousness, “consciousness is constricted”; or, he knows scattered consciousness, “consciousness is scattered”; he knows sublime consciousness, “consciousness is sublime”; or, he knows non-sublime consciousness, “consciousness is not sublime”; he knows surpassable consciousness, “consciousness is surpassable”; or, he knows unsurpassable consciousness, “consciousness is unsurpassable”; he knows concentrated consciousness, “consciousness is concentrated”; or, he knows non-concentrated consciousness, “consciousness is not concentrated”; he knows free consciousness, “consciousness is free”; or, he knows non-free consciousness, “consciousness is not free”.That which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called penetrative knowledge.Imāni dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

“penetrative knowledge”Evaṁ dasavidhena ñāṇavatthu.
* See paragraph525.Mātikā.

* See paragraph525.Niddesa

Excepting knowledge of (supramundane) states, knowledge following (therefrom), penetrative knowledge; the remaining wisdom is conventional knowledge. (4)1. Ekakaniddesa

Therein what is“wisdom for cumulation, not for dispersion”? The wisdom in good (states) characteristic of the plane of desire is for cumulation, not for dispersion; the wisdom in the four paths is for dispersion, not for cumulation; the wisdom in good|(states) characteristic of the plane of form and characteristic of the formless plane is for cumulation also for dispersion; the remaining wisdom is neither for cumulation nor for dispersion. (5)Pañca viññāṇā na hetumeva, ahetukameva, hetuvippayuttameva, sappaccayameva, saṅkhatameva, arūpameva, lokiyameva, sāsavameva, saṁyojaniyameva, ganthaniyameva, oghaniyameva, yoganiyameva, nīvaraṇiyameva, parāmaṭṭhameva, upādāniyameva, saṅkilesikameva, abyākatameva, sārammaṇameva, acetasikameva, vipākameva, upādinnupādāniyameva, asaṅkiliṭṭhasaṅkilesikameva, na savitakkasavicārameva, na avitakkavicāramattameva, avitakkaavicārameva, na pītisahagatameva, neva dassanena na bhāvanāya pahātabbameva, neva dassanena na bhāvanāya pahātabbahetukameva, nevācayagāmināpacayagāmimeva, nevasekkhanāsekkhameva, parittameva, kāmāvacarameva, na rūpāvacarameva, na arūpāvacarameva, pariyāpannameva, no apariyāpannameva, aniyatameva, aniyyānikameva, uppannaṁ manoviññāṇaviññeyyameva, aniccameva, jarābhibhūtameva.

“wisdom for cumulation, not for dispersion”Pañca viññāṇā uppannavatthukā, uppannārammaṇāti uppannasmiṁ vatthusmiṁ uppanne ārammaṇe uppajjanti.

Therein what is“wisdom for aversion not for realization”? The wisdom by which one is without lust for sense pleasure does not realize higher knowledges or the truths. This is called wisdom for aversion, not for realization. The same one by wisdom being without lust for sense pleasure realizes higher knowledge but not the truths. This is called wisdom for realization not for aversion. The wisdom in the four paths is for aversion also for realization. The remaining wisdom is neither for aversion nor for realization. (6)Purejātavatthukā, purejātārammaṇāti purejātasmiṁ vatthusmiṁ purejāte ārammaṇe uppajjanti.

“wisdom for aversion not for realization”Ajjhattikavatthukā, bāhirārammaṇāti pañcannaṁ viññāṇānaṁ vatthu ajjhattikā, ārammaṇā bāhirā.

Therein what is“wisdom partaking of deterioration”? Perception and attention accompanied by sense pleasure prompt one who has gained first jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention not accompanied by initial application prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by initial application, prompt one who has gained second jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by indifference (to second jhāna) prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by zest and pleasure, prompt one who has gained third jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by neither-pain-nor-pleasure, prompt (him), (this) is wisdom partaking of distinction;perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by equanimity, prompt one who has gained|fourth jhāna, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by the state of infinity of space, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by (the concept of) matter, prompt one who has gained the state of infinity of space, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still; (this) is wisdom partaking of stationariness; perception and attention accompanied by the state of infinity of consciousness, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by the state of infinity of space, prompt one who has gained the state of infinity of consciousness, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by the state of nothingness, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. Perception and attention accompanied by the state of infinity of consciousness, prompt one who has gained the state of nothingness, (this) is wisdom partaking of deterioration; (his) mindfulness in conformity with that state stands still, (this) is wisdom partaking of stationariness; perception and attention accompanied by the state that is neither perception nor non-perception, prompt (him), (this) is wisdom partaking of distinction; perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration. (7)Asambhinnavatthukā, asambhinnārammaṇāti asambhinnasmiṁ vatthusmiṁ asambhinne ārammaṇe uppajjanti.

“wisdom partaking of deteriorationNānāvatthukā, nānārammaṇāti aññaṁ cakkhuviññāṇassa vatthu ca ārammaṇañca, aññaṁ sotaviññāṇassa vatthu ca ārammaṇañca, aññaṁ ghānaviññāṇassa vatthu ca ārammaṇañca, aññaṁ jivhāviññāṇassa vatthu ca ārammaṇañca, aññaṁ kāyaviññāṇassa vatthu ca ārammaṇañca.

Therein what are“the four analytic insights”? Analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.e., 1 & 2) is analytic insight of philology;|knowledge of these knowledges is analytic insight of knowledge. These are the four analytic insights. (8)Na aññamaññassa gocaravisayaṁ paccanubhontīti cakkhuviññāṇassa gocaravisayaṁ sotaviññāṇaṁ na paccanubhoti, sotaviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti. “the four analytic insights”Cakkhuviññāṇassa gocaravisayaṁ ghānaviññāṇaṁ na paccanubhoti, ghānaviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti. Therein what are“the four practices”? Wisdom that is hard practice and knowledge slowly acquired; wisdom that is hard practice and knowledge quickly acquired; wisdom that is easy practice and knowledge slowly acquired; wisdom that is easy practice and knowledge quickly acquired.Cakkhuviññāṇassa gocaravisayaṁ jivhāviññāṇaṁ na paccanubhoti, jivhāviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti. “the four practices”Cakkhuviññāṇassa gocaravisayaṁ kāyaviññāṇaṁ na paccanubhoti, kāyaviññāṇassa gocaravisayampi cakkhuviññāṇaṁ na paccanubhoti. Therein what iswisdom that is hard practice and knowledge slowly acquired?In one causing concentration to arise with difficulty and with toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is hard practice and knowledge slowly acquired.Sotaviññāṇassa …pe… wisdom that is hard practice and knowledge slowly acquiredghānaviññāṇassa …pe… * See paragraph525.jivhāviññāṇassa …pe… * See paragraph525.kāyaviññāṇassa gocaravisayaṁ cakkhuviññāṇaṁ na paccanubhoti, cakkhuviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti. Therein what iswisdom that is hard practice and knowledge quickly acquired? In one causing concentration to arise with difficulty and with toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is hard practice and knowledge quickly acquired.Kāyaviññāṇassa gocaravisayaṁ sotaviññāṇaṁ na paccanubhoti, sotaviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti. wisdom that is hard practice and knowledge quickly acquiredKāyaviññāṇassa gocaravisayaṁ ghānaviññāṇaṁ na paccanubhoti, ghānaviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti. * See paragraph525.Kāyaviññāṇassa gocaravisayaṁ jivhāviññāṇaṁ na paccanubhoti, jivhāviññāṇassa gocaravisayampi kāyaviññāṇaṁ na paccanubhoti.

* See paragraph525.Na asamannāhārā uppajjantīti samannāharantassa uppajjanti.

Therein what iswisdom that is easy practice and knowledge slowly acquired? In one causing concentration to arise with no difficulty and with no toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is easy practice and knowledge slowly acquired.Na amanasikārā uppajjantīti manasikarontassa uppajjanti.

wisdom that is easy practice and knowledge slowly acquiredNa abbokiṇṇā uppajjantīti na paṭipāṭiyā uppajjanti.

* See paragraph525.Na apubbaṁ acarimaṁ uppajjantīti na ekakkhaṇe uppajjanti.

* See paragraph525.Na aññamaññassa samanantarā uppajjantīti cakkhuviññāṇassa uppannasamanantarā sotaviññāṇaṁ na uppajjati, sotaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati. Therein what iswisdom that is easy practice and knowledge quickly acquired? In one causing concentration to arise with no difficulty and with no toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is easy practice and knowledge quickly acquired. These are the four practices. (9)Cakkhuviññāṇassa uppannasamanantarā ghānaviññāṇaṁ na uppajjati, ghānaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati. wisdom that is easy practice and knowledge quickly acquiredCakkhuviññāṇassa uppannasamanantarā jivhāviññāṇaṁ na uppajjati, jivhāviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati. * See paragraph525.Cakkhuviññāṇassa uppannasamanantarā kāyaviññāṇaṁ na uppajjati, kāyaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṁ na uppajjati. * See paragraph525.Sotaviññāṇassa …pe… Therein what are“four objects”? Limited wisdom, having limited object; limited wisdom, having unlimited object; unlimited wisdom, having limited object; unlimited wisdom, having unlimited object.ghānaviññāṇassa …pe… “four objects”jivhāviññāṇassa …pe… Therein what islimited wisdom, having limited object? In one gaining concentration not without difficulty, and expanding the object but little, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called limited wisdom, having limited object.kāyaviññāṇassa uppannasamanantarā cakkhuviññāṇaṁ na uppajjati, cakkhuviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati. limited wisdom, having limited objectKāyaviññāṇassa uppannasamanantarā sotaviññāṇaṁ na uppajjati, sotaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati. * See paragraph525.Kāyaviññāṇassa uppannasamanantarā ghānaviññāṇaṁ na uppajjati, ghānaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati. * See paragraph525.Kāyaviññāṇassa uppannasamanantarā jivhāviññāṇaṁ na uppajjati, jivhāviññāṇassa uppannasamanantarāpi kāyaviññāṇaṁ na uppajjati.

Therein what islimited wisdom, having unlimited object? In one gaining concentration not without difficulty, and expanding the object greatly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called limited wisdom, having unlimited object.Pañca viññāṇā anābhogāti pañcannaṁ viññāṇānaṁ natthi āvaṭṭanā vā ābhogo vā samannāhāro vā manasikāro vā.

limited wisdom, having unlimited objectPañcahi viññāṇehi na kañci dhammaṁ paṭivijānātīti pañcahi viññāṇehi na kañci dhammaṁ paṭivijānāti.

* See paragraph525.Aññatra abhinipātamattāti aññatra āpātamattā.

* See paragraph525.Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci dhammaṁ paṭivijānātīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kañci dhammaṁ paṭivijānāti.

Therein what isunlimited wisdom, having limited object? In one gaining concentration without difficulty, and expanding the object but little, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called unlimited wisdom, having limited object.Pañcahi viññāṇehi na kañci iriyāpathaṁ kappetīti pañcahi viññāṇehi na kañci iriyāpathaṁ kappeti—unlimited wisdom, having limited objectgamanaṁ vā ṭhānaṁ vā nisajjaṁ vā seyyaṁ vā.

* See paragraph525.Pañcannaṁ viññāṇānaṁ samanantarāpi na kañci iriyāpathaṁ kappetīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kañci iriyāpathaṁ kappeti—* See paragraph525.gamanaṁ vā ṭhānaṁ vā nisajjaṁ vā seyyaṁ vā.

Therein what isunlimited wisdom, having unlimited object? In one gaining concentration without difficulty, expanding the object greatly, that which arises is wisdom, understanding,* absence of dullness,truth investigation, right view. This is called unlimited wisdom, having unlimited object. These are four objects. (10)Pañcahi viññāṇehi na kāyakammaṁ na vacīkammaṁ paṭṭhapetīti pañcahi viññāṇehi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.

unlimited wisdom, having unlimited objectPañcannaṁ viññāṇānaṁ samanantarāpi na kāyakammaṁ na vacīkammaṁ paṭṭhapetīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kāyakammaṁ na vacīkammaṁ paṭṭhapeti.

* See paragraph525.Pañcahi viññāṇehi na kusalākusalaṁ dhammaṁ samādiyatīti pañcahi viññāṇehi na kusalākusalaṁ dhammaṁ samādiyati.

* See paragraph525.Pañcannaṁ viññāṇānaṁ samanantarāpi na kusalākusalaṁ dhammaṁ samādiyatīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na kusalākusalaṁ dhammaṁ samādiyati.

The knowledge of one having the path, this is knowledge of ageing and death; this is knowledge of the cause of ageing and death; this is knowledge of the cessation of ageing and death; this is knowledge of the way leading to the cessation of ageing and death.Pañcahi viññāṇehi na samāpajjati na vuṭṭhātīti pañcahi viññāṇehi na samāpajjati na vuṭṭhāti.

Therein what is“knowledge of ageing and death”? Concerning ageing and death, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of ageing and death.Pañcannaṁ viññāṇānaṁ samanantarāpi na samāpajjati na vuṭṭhātīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na samāpajjati na vuṭṭhāti.

“knowledge of ageing and death”Pañcahi viññāṇehi na cavati na uppajjatīti pañcahi viññāṇehi na cavati na uppajjati.

* See paragraph525.Pañcannaṁ viññāṇānaṁ samanantarāpi na cavati na uppajjatīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na cavati na uppajjati.

* See paragraph525.Pañcahi viññāṇehi na supati na paṭibujjhati na supinaṁ passatīti pañcahi viññāṇehi na supati na paṭibujjhati na supinaṁ passati.

Concerningthe cause of ageing and death.* Concerning the cessation of ageing and death.* Concerning the way leading to the cessation of ageing and death, that which arises is wisdom, understanding,*2absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of ageing and death. (11)Pañcannaṁ viññāṇānaṁ samanantarāpi na supati na paṭibujjhati na supinaṁ passatīti pañcannaṁ viññāṇānaṁ samanantarā manodhātuyāpi na supati na paṭibujjhati na supinaṁ passati.

* Complete as final example.*2See paragraph525.Evaṁ yāthāvakavatthuvibhāvanā paññā.

* Complete as final example.Evaṁ ekavidhena ñāṇavatthu.
*2See paragraph525.Ekakaṁ.

The knowledge of one having the path, this is knowledge of birth.* This is knowledge of becoming.* This is knowledge of attachment.* This is knowledge of craving.* This is knowledge of feeling.* This is knowledge of contact.* This is knowledge of the six bases.* This is knowledge of mind and matter.* This is knowledge of consciousness.* This is knowledge of activities; this is knowledge of the cause of activities; this is knowledge of the cessation of activities; this is knowledge of the way leading to the cessation of activities. (10) (21)2. Dukaniddesa

* Complete each in the general form of final example.Tīsu bhūmīsu kusalābyākate paññā lokiyā paññā, catūsu maggesu catūsu phalesu paññā lokuttarā paññā.

* Complete each in the general form of final example.Sabbāva paññā kenaci viññeyyā, kenaci na viññeyyā.

Therein what is“knowledge of activities”? Concerning activities, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of activities.Tīsu bhūmīsu kusalābyākate paññā sāsavā paññā, catūsu maggesu catūsu phalesu paññā anāsavā paññā.

“knowledge of activities”Tīsu bhūmīsu kusalābyākate paññā āsavavippayuttā sāsavā paññā, catūsu maggesu catūsu phalesu paññā āsavavippayuttā anāsavā paññā.

* See paragraph525.Tīsu bhūmīsu kusalābyākate paññā saṁyojaniyā paññā, catūsu maggesu catūsu phalesu paññā asaṁyojaniyā paññā.

* See paragraph525.Tīsu bhūmīsu kusalābyākate paññā saṁyojanavippayuttā saṁyojaniyā paññā, catūsu maggesu catūsu phalesu paññā saṁyojanavippayuttā asaṁyojaniyā paññā.

Concerning the cause of activities.* Concerning the cessation of activities.* Concerning the way leading to the cessation of activities, that which arises is wisdom, understanding,*2absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of activities. Thus is the basis of knowledge by way of fourfold division.Tīsu bhūmīsu kusalābyākate paññā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā aganthaniyā paññā.

* Complete as final example.*2See paragraph525.Tīsu bhūmīsu kusalābyākate paññā ganthavippayuttā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā ganthavippayuttā aganthaniyā paññā.

* Complete as final example.Tīsu bhūmīsu kusalābyākate paññā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā anoghaniyā paññā.

*2See paragraph525.Tīsu bhūmīsu kusalābyākate paññā oghavippayuttā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā oghavippayuttā anoghaniyā paññā.

(Here Ends) Fourfold (Exposition)Tīsu bhūmīsu kusalābyākate paññā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā ayoganiyā paññā.

5. Fivefold ExpositionTīsu bhūmīsu kusalābyākate paññā yogavippayuttā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā yogavippayuttā ayoganiyā paññā.

Therein what is“right concentration that has five constituents”? (Right concentration is) Zest-suffusing, pleasure-suffusing, mind-suffusing, light-suffusing, the characteristic of|reflection. In two jhānas wisdom is zest-suffusing; in three jhānas wisdom is pleasure-suffusing; knowledge of the consciousness of others is mind-suffusing; celestial eye is light-suffusing; the knowledge of reflection of one who emerges from this or that concentration is the characteristic of reflection. This is called right concentration that has five constituents.Tīsu bhūmīsu kusalābyākate paññā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā anīvaraṇiyā paññā.

“right concentration that has five constituents”Tīsu bhūmīsu kusalābyākate paññā nīvaraṇavippayuttā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā nīvaraṇavippayuttā anīvaraṇiyā paññā.

Therein what is“right concentration that has five knowledges”? “This concentration has present pleasure, also in the future has pleasant resultant”, thus the knowledge arises quite separately; “this concentration is noble, non-worldly”, thus the knowledge arises quite separately; “this concentration is resorted to by great (i.e., without evil) men”, thus the knowledge arises quite separately; “this concentration is calm, superior, gained by tranquillity, obtained by exalted development, is not obtained by instigated suppression and hindering”, thus the knowledge arises quite separately; “I myself attain this concentration mindfully, emerge (therefrom) mindfully”, thus the knowledge arises quite separately. This is right concentration that has five knowledges. Thus is the basis of knowledge by way of fivefold division.Tīsu bhūmīsu kusalābyākate paññā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā aparāmaṭṭhā paññā.

“right concentration that has five knowledges”Tīsu bhūmīsu kusalābyākate paññā parāmāsavippayuttā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā parāmāsavippayuttā aparāmaṭṭhā paññā.

(Here Ends) Fivefold (Exposition)Tīsu bhūmīsu vipāke paññā upādinnā paññā, tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate catūsu maggesu catūsu phalesu paññā anupādinnā paññā.

6. Sixfold ExpositionTīsu bhūmīsu kusalābyākate paññā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā anupādāniyā paññā.

Therein what is“wisdom in the six higher knowledges”? Knowledge of various super-normal powers; knowledge of the purity of ear element; knowledge of the consciousness of others; knowledge of the remembrance of previous existence; knowledge of the passing away and rebirth of beings; knowledge of the destruction of the defilements. This is wisdom in the six higher knowledges. Thus is the basis of knowledge by way of sixfold division.Tīsu bhūmīsu kusalābyākate paññā upādānavippayuttā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā upādānavippayuttā anupādāniyā paññā.

“wisdom in the six higher knowledges”Tīsu bhūmīsu kusalābyākate paññā saṅkilesikā paññā, catūsu maggesu catūsu phalesu paññā asaṅkilesikā paññā.

7. Sevenfold ExpositionTīsu bhūmīsu kusalābyākate paññā kilesavippayuttā saṅkilesikā paññā, catūsu maggesu catūsu phalesu paññā kilesavippayuttā asaṅkilesikā paññā.

Therein what are the“seventy-seven bases of knowledge”? Knowledge that because of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; knowledge that in the past, too, because of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; knowledge that in the future, too, because|of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; that which is (knowledge) of those (knowledges) is knowledge of the establishment of states; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation. Knowledge that because of becoming there is birth.*Knowledge that because of attachment there is becoming.* Knowledge that because of craving there is attachment.* Knowledge that because of feeling there is craving.* Knowledge that because of contact there is feeling.* Knowledge that because of the six bases there is contact.* Knowledge that because of mind and matter there are the six bases.* Knowledge that because of consciousness there is mind and matter.* Knowledge that because of activities there is consciousness.* Knowledge that because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; knowledge that in the past, too, because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; knowledge that in the future, too, because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; that which is (knowledge) of those (knowledges) is knowledge of the establishment of states; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation. These are the seventy-seven bases of knowledge. Thus is the basis of knowledge by way of sevenfold division.Vitakkasampayuttā paññā savitakkā paññā, vitakkavippayuttā paññā avitakkā paññā.

“seventy-seven bases of knowledge”Vicārasampayuttā paññā savicārā paññā, vicāravippayuttā paññā avicārā paññā.

* Complete each in general form of final example.Pītisampayuttā paññā sappītikā paññā, pītivippayuttā paññā appītikā paññā.

* Complete each in general form of final example.Pītisampayuttā paññā pītisahagatā paññā, pītivippayuttā paññā na pītisahagatā paññā.

8. Eightfold ExpositionSukhasampayuttā paññā sukhasahagatā paññā, sukhavippayuttā paññā na sukhasahagatā paññā.

Therein what is“wisdom in the four paths and in the four fruits”? Wisdom in the path of stream entry; wisdom in the fruit of stream entry; wisdom in the path of once returning; wisdom in the fruit of once returning; wisdom in the path of non-returning; wisdom in the fruit of non-returning; wisdom in the path of arahantship; wisdom in the fruit of arahantship. This is wisdom in the four paths and in the four fruits. Thus is the basis of knowledge by way of eightfold division.Upekkhāsampayuttā paññā upekkhāsahagatā paññā, upekkhāvippayuttā paññā na upekkhāsahagatā paññā.

“wisdom in the four paths and in the four fruits”Kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarā paññā arūpāvacarā paññā, apariyāpannā paññā na kāmāvacarā paññā.

9. Ninefold ExpositionRūpāvacarakusalābyākate paññā rūpāvacarā paññā, kāmāvacarā paññā arūpāvacarā paññā apariyāpannā paññā na rūpāvacarā paññā.

Therein what is“wisdom in the nine successive dwellings in attainments”? Wisdom in the attainment of the first jhāna; wisdom in the attainment of the second jhāna; wisdom in the attainment of the third jhāna; wisdom in the attainment of the fourth jhāna; wisdom in the attainment of the state of infinity of space; wisdom in the attainment of the state of infinity of consciousness; wisdom in the attainment of the state of nothingness; wisdom in the attainment of the state that is neither perception nor non-perception; knowledge of reflection of one who emerges from the attainment of the cessation of perception and feeling. This is wisdom in the nine successive dwellings in attainments. Thus is the basis of knowledge by way of ninefold division.Arūpāvacarakusalābyākate paññā arūpāvacarā paññā, kāmāvacarā paññā rūpāvacarā paññā apariyāpannā paññā na arūpāvacarā paññā.

“wisdom in the nine successive dwellings in attainments”Tīsu bhūmīsu kusalābyākate paññā pariyāpannā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā.

10. Tenfold ExpositionCatūsu maggesu paññā niyyānikā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyyānikā paññā.

Therein what is“the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause”? Herein the Tathāgata comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as permanent,such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as permanent, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as pleasant, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard anything as soul, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard anything as soul, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his mother of life, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should deprive his mother of life, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his father of life.*|Should deprive an arahant of life.* With wicked consciousness should extravasate the blood of the Tathāgata.* Should divide the Order.* Should proclaim another teacher.* Should bring about an eighth existence, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should bring about an eighth existence, such a thing is possible”.Catūsu maggesu paññā niyatā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyatā paññā.

“the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause”Tīsu bhūmīsu kusalābyākate paññā sauttarā paññā, catūsu maggesu catūsu phalesu paññā anuttarā paññā.

* Complete each in general form of first example.Tattha katamā atthajāpikā paññā?

* Complete each in general form of first example.Catūsu bhūmīsu kusale arahato abhiññaṁ uppādentassa samāpattiṁ uppādentassa kiriyābyākate paññā atthajāpikā paññā, catūsu bhūmīsu vipāke arahato uppannāya abhiññāya uppannāya samāpattiyā kiriyābyākate paññā jāpitatthā paññā.

He comprehends thus, “It is not possible, not reasonable, that in one world system two worthy enlightened ones should arise simultaneously, such a thing is not possible”; he comprehends thus, “but it is indeed possible that in one world system a single worthy enlightened one should arise, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that in one world system two universal monarchs should arise simultaneously, such a thing is not possible”; he comprehends thus, “but it is indeed possible that in one world system a single universal monarch should arise, such a thing is possible”.Evaṁ duvidhena ñāṇavatthu.
He comprehends thus, “It is not possible, not reasonable, that a woman should be a worthy enlightened one, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should be a worthy enlightened one, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a woman should be a universal monarch, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should be a universal monarch, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a woman should become Sakka,should become Māra, should become Brahma, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should become Sakka, should become Māra, should become Brahma, such a thing is possible”.Dukaṁ.

He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong bodily action should be desirable, agreeable, pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of wrong bodily action should be not desirable, not agreeable, not pleasant, such a thing is possible.” He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong verbal action.* of wrong mental action should be desirable, agreeable, pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible|that the resultant of wrong verbal action.* Of wrong mental action should be not desirable, not agreeable, not pleasant, such a thing is possible”.3. Tikaniddesa

* Complete appropriately.Tattha katamā cintāmayā paññā? * Complete appropriately.Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṁ vā saccānulomikaṁ vā rūpaṁ aniccanti vā vedanā …pe… He comprehends thus, “It is not possible, not reasonable, that the resultant of right bodily action should be not desirable, not agreeable, not pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of right bodily action should be desirable, agreeable, pleasant, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that the resultant of right verbal action.* of right mental action should be not desirable, not agreeable, not pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of right verbal action.* of right mental action should be desirable, agreeable, pleasant, such a thing is possible”.saññā … saṅkhārā … viññāṇaṁ aniccanti vā, yaṁ evarūpiṁ anulomikaṁ khantiṁ diṭṭhiṁ ruciṁ mudiṁ pekkhaṁ dhammanijjhānakkhantiṁ parato assutvā paṭilabhati—* Complete appropriately.ayaṁ vuccati “cintāmayā paññā”.

* Complete appropriately.Tattha katamā sutamayā paññā? He comprehends thus, “It is not possible, not reasonable, that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world”; he comprehends thus, “but it is indeed possible that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that one having wrong verbal action.* That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having wrong verbal action.* That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”.Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṁ vā saccānulomikaṁ vā rūpaṁ aniccanti vā vedanā …pe… * Complete appropriately.saññā … saṅkhārā … viññāṇaṁ aniccanti vā, yaṁ evarūpiṁ anulomikaṁ khantiṁ diṭṭhiṁ ruciṁ mudiṁ pekkhaṁ dhammanijjhānakkhantiṁ parato sutvā paṭilabhati—* Complete appropriately.ayaṁ vuccati “sutamayā paññā”.

He comprehends thus, “It is not possible, not reasonable, that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful,|unhappy, ruinous state of hell, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a happy,heavenly world, such a thing is possible”. He comprehends thus, “it is not possible, not reasonable, that one having right verbal action.* That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having right verbal action.* That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is possible”. These and those states which are roots and causes for the arising of these and those (other) states, this and that is cause; these and those states which are not roots and not causes for the arising of these and those (other) states, this and that is absence of cause; thus, that which therein is wisdom, understanding,*2absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause. (1)Sabbāpi samāpannassa paññā bhāvanāmayā paññā.

* Complete appropriately.*2See paragraph525.Tattha katamā dānamayā paññā? * Complete appropriately.Dānaṁ ārabbha dānādhigaccha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—*2See paragraph525.ayaṁ vuccati “dānamayā paññā”.

Therein what is“the Tathāgata's knowledge as it really is by way of cause, by way of root, of the resultant of past, future and present actions that are performed”? Herein the Tathāgata comprehends thus; there are some evil actions performed, which, prevented by fortunate rebirth, do not mature; there are some evil actions performed, which, prevented by a fortunate body, do not mature; there are some evil actions performed, which, prevented by fortunate time, do not mature; there are some evil actions performed, which, prevented by fortunate effort, do not mature.Tattha katamā sīlamayā paññā? “the Tathāgata's knowledge as it really is by way of cause, by way of root, of the resultant of past, future and present actions that are performed”Sīlaṁ ārabbha sīlādhigaccha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—There are some evil actions performed, which, because of unfortunate rebirth, do mature; there are some evil actions performed, which, because of an unfortunate body, do mature; there are some evil actions performed, which, because of unfortunate time, do mature; there are some evil actions performed, which, because of unfortunate effort, do mature.ayaṁ vuccati “sīlamayā paññā”.

There are some sound actions performed, which, prevented by unfortunate rebirth, do not mature; there are some sound actions performed, which, prevented by an unfortunate body, do not|mature; there are some sound actions performed, which, prevented by unfortunate time, do not mature; there are some sound actions performed, which, prevented by unfortunate effort, do not mature.Sabbāpi samāpannassa paññā bhāvanāmayā paññā.

There are some sound actions performed, which, because of fortunate rebirth, do mature; there are some sound actions performed, which, because of a fortunate body, do mature;there are some sound actions performed, which, because of fortunate time, do mature; there are some sound actions performed, which, because of fortunate effort, do mature; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is by way of cause, by way of root of the resultant of past, future and present actions that are performed. (2)Tattha katamā adhisīle paññā? * See paragraph525.Pātimokkhasaṁvaraṁ saṁvarantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph525.ayaṁ vuccati “adhisīle paññā”.

Therein what is“the Tathāgata's knowledge as it really is of the practice leading to all (destiny)”? Herein the Tathāgata comprehends thus, “This is the path, this is the practice leading to hell”; he comprehends thus, “this is the path, this is the practice leading to the animal plane”; he comprehends thus, “this is the path, this is the practice leading to the ghost plane”; he comprehends thus, “this is the path, this is the practice leading to the human plane”; he comprehends thus, “this is the path, this is the practice leading to the deva plane”; he comprehends thus, “this is the path; this is the practice leading to full emancipation”; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the practice leading to all (destiny). (3)Tattha katamā adhicitte paññā? “the Tathāgata's knowledge as it really is of the practice leading to all (destiny)”Rūpāvacarārūpāvacarasamāpattiṁ samāpajjantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph525.ayaṁ vuccati “adhicitte paññā”.

* See paragraph525.Tattha katamā adhipaññāya paññā? Therein what is“the Tathāgata's knowledge as it really is of the world that has many elements, different elements”? Herein the Tathāgata comprehends the different aggregates; he comprehends the different bases; he comprehends the different elements; he comprehends the different worlds that have many elements, different elements; thus that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the world that has many elements, different elements. (4)Catūsu maggesu catūsu phalesu paññā—“the Tathāgata's knowledge as it really is of the world that has many elements, different elements”ayaṁ vuccati “adhipaññāya paññā”.

* See paragraph525.Tattha katamaṁ āyakosallaṁ? * See paragraph525.“Ime dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti. Therein what is“the Tathāgata's knowledge as it really is of the different dispositions of beings”? Herein the Tathāgata comprehends thus, “There are beings of inferior disposition; there are beings of superior disposition. Beings of inferior disposition depend on, approach, frequent beings of inferior disposition. Beings of superior disposition depend on, approach, frequent beings of superior disposition.Ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattantī”ti—“the Tathāgata's knowledge as it really is of the different dispositions of beings”yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.idaṁ vuccati “āyakosallaṁ”.

In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition”.Thus that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the different dispositions of beings. (5)Tattha katamaṁ apāyakosallaṁ? * See paragraph525.“Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti. * See paragraph525.Ime vā panime dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti—Therein what is“the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons”? Herein the Tathāgata comprehends the inclination of beings; he comprehends the latent tendency; he comprehends characteristic action; he comprehends disposition; he comprehends beings with little dust in their eyes, with much dust in their eyes, with sharp controlling faculties, with weak controlling faculties, of good qualities, of bad qualities, easy to instruct, hard to instruct, fit or not fit.yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—“the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons”idaṁ vuccati “apāyakosallaṁ”.

And what is theinclination (of thought) of beings? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”, thus there are beings depending on becoming views, depending on non-becoming views. By not adhering to both these extremes, ability in conformity and|knowledge as it really is in specific causality and dependently originated states is gained. This is the inclination of beings.Sabbāpi tatrupāyā paññā upāyakosallaṁ.

inclination (of thought) of beingsCatūsu bhūmīsu vipāke paññā vipākā paññā.

And what islatent tendency of beings? The seven latent tendencies are: Latent tendency to sensuous lust, latent tendency to repulsion, latent tendency to conceit, latent tendency to wrong view, latent tendency to doubt, latent tendency to lust for existence, latent tendency to ignorance. That which in the world is a lovely thing, pleasant thing, the tendency of beings to lust for that lies latent; that which in the world is an unlovely thing, unpleasant thing, the tendency of beings to repulsion for that lies latent. Thus in these two states it should be understood that ignorance continuously occurs, and coupled therewith, conceit, wrong view and doubt. This is latent tendency of beings.Catūsu bhūmīsu kusale paññā vipākadhammadhammā paññā.

latent tendency of beingsTīsu bhūmīsu kiriyābyākate paññā nevavipākanavipākadhammadhammā paññā.

And what is thecharacteristic action of beings? Activity producing good (resultant), activity producing bad (resultant), activity producing unshakeable (resultant), having low level or having high level. This is the characteristic action of beings.Tīsu bhūmīsu vipāke paññā upādinnupādāniyā paññā.

characteristic action of beingsTīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā anupādinnupādāniyā paññā.

And what isdisposition of beings? There are beings of inferior disposition; there are beings of superior disposition; beings of inferior disposition depend on,approach, frequent beings of inferior disposition. Beings of superior disposition depend on, approach, frequent beings of superior disposition.Catūsu maggesu catūsu phalesu paññā anupādinnaanupādāniyā paññā.

disposition of beingsVitakkavicārasampayuttā paññā savitakkasavicārā paññā.

In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.Vitakkavippayuttā vicārasampayuttā paññā avitakkavicāramattā paññā.

In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition. This is disposition of beings.Vitakkavicāravippayuttā paññā avitakkaavicārā paññā.

Who are thosebeings with much dust in their eyes? The ten bases of the corruptions are: Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame; those beings in whom these ten bases of corruption are pursued, developed, repeated, enlarged. These are those beings with much dust in their eyes.Pītisampayuttā paññā pītisahagatā paññā.

beings with much dust in their eyesSukhasampayuttā paññā sukhasahagatā paññā.

Who are thosebeings with little dust in their eyes? Those beings in whom these ten bases of corruption are not pursued, not developed, not repeated, not enlarged. These are those beings with little dust in their eyes.Upekkhāsampayuttā paññā upekkhāsahagatā paññā.

beings with little dust in their eyesTīsu bhūmīsu kusale paññā ācayagāminī paññā.

Who are thosebeings with weak controlling faculties? Five controlling faculties are: The controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom; those beings in whom these five controlling faculties are not pursued, not developed, not repeated, not enlarged. These are those beings with weak controlling faculties.Catūsu maggesu paññā apacayagāminī paññā.

beings with weak controlling facultiesCatūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevācayagāmināpacayagāminī paññā.

Who are thosebeings with sharp controlling faculties? Those beings in whom these five controlling faculties are pursued, developed, repeated, enlarged. These are those beings with sharp controlling faculties.Catūsu maggesu tīsu phalesu paññā sekkhā paññā.

beings with sharp controlling facultiesUpariṭṭhimā arahattaphale paññā asekkhā paññā.

Who are thosebeings with bad qualities? Those beings who have evil inclinations, have evil latent tendencies, have evil characteristic actions, have evil dispositions, have much dust in their eyes, have weak controlling faculties. These are those beings with bad qualities.Tīsu bhūmīsu kusale tīsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevasekkhanāsekkhā paññā.

beings with bad qualitiesKāmāvacarakusalābyākate paññā parittā paññā.

Who are thosebeings with good qualities? Those beings who have sound inclinations, have sound characteristic actions, have sound dispositions, have little dust in their eyes, have sharp controlling faculties. These are those beings with good qualities.Rūpāvacarārūpāvacarakusalābyākate paññā mahaggatā paññā.

beings with good qualitiesCatūsu maggesu catūsu phalesu paññā appamāṇā paññā.

Who are thosebeings hard to instruct? Those beings who have bad qualities, they indeed are those beings hard to instruct. Those beings who have good qualities, they indeed are those beings easy to instruct.Tattha katamā parittārammaṇā paññā? beings hard to instructParitte dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Who are thosebeings who are not fit? Those beings who are furnished with the obstruction of (bad) action, furnished with the obstruction of corruption, furnished with the obstruction of (bad) resultant, have no confidence, have no wish (to do good), have no wisdom (accompanying rebirth consciousness), are not fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are not fit.ayaṁ vuccati “parittārammaṇā paññā”.

beings who are not fitTattha katamā mahaggatārammaṇā paññā? Who are thosebeings who are fit? Those beings who are not furnished with the obstruction of (bad) action, not furnished with the obstruction of corruption, not furnished with the obstruction of (bad) resultant, have confidence, have wish (to do good), have wisdom (accompanying rebirth consciousness), are fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are fit; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons. (6)Mahaggate dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—beings who are fitayaṁ vuccati “mahaggatārammaṇā paññā”.

* See paragraph525.Tattha katamā appamāṇārammaṇā paññā? * See paragraph525.Appamāṇe dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Therein what is“the Tathāgata's knowledge as it really is of the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment”? Jhānic person means four (types of) jhānic persons: There is a certain jhānic person who, having really attained, concludes thus, “There is failure”; there is a certain jhānic person who, having really failed, concludes thus, “There is attainment”; there is a certain jhānic person who, having really attained, concludes thus, “There is attainment”; there is a certain jhānic person who, having really failed, concludes thus, “There is failure”. These are four (types of) jhānic persons.ayaṁ vuccati “appamāṇārammaṇā paññā”.

“the Tathāgata's knowledge as it really is of the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment”Tattha katamā maggārammaṇā paññā? Another four (types of) jhānic persons: There is a certain jhānic person who attains slowly, emerges quickly; there is a certain jhānic person who attains quickly, emerges slowly; there is a certain jhānic person who attains slowly, emerges slowly; there is a certain jhānic person who attains quickly, emerges quickly. These are four (types of) jhānic persons.Ariyamaggaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Another four (types of) jhānic persons: There is a certain jhānic person who, in concentration, is skilful at concentrating, but in concentration is not skilful at maintaining; there is a certain jhānic person who, in concentration, is skilful at maintaining, but in concentration is not skilful at concentrating; there is a certain jhānic person who, in concentration, is skilful at concentrating, and in concentration is skilful at maintaining; there is a certain jhānic person who, in concentration, is neither skilful at concentrating nor, in concentration, is skilful at maintaining. These are four (types of) jhānic persons.ayaṁ vuccati “maggārammaṇā paññā”.

JhānaCatūsu maggesu paññā maggahetukā paññā.

ReleaseTattha katamā maggādhipatinī paññā? Having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space. This is the fourth release.Ariyamaggaṁ adhipatiṁ karitvā yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness. This is the fifth release.ayaṁ vuccati “maggādhipatinī paññā”.

Having wholly passed the state of infinity of consciousness,(concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness. This is the sixth release.Catūsu bhūmīsu vipāke paññā siyā uppannā, siyā uppādinī, na vattabbā anuppannāti. Having wholly passed the state of nothingness, he attains and dwells in the state that is neither perception nor non-perception. This is the seventh release.Catūsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā siyā uppannā, siyā anuppannā, na vattabbā uppādinīti.

Having wholly passed the state that is neither perception nor non-perception, he attains and dwells in the state of cessation of perception and feeling. This is the eighth release.Sabbāva paññā siyā atītā, siyā anāgatā, siyā paccuppannā.

ConcentrationTattha katamā atītārammaṇā paññā? AttainmentAtīte dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Corruptionayaṁ vuccati “atītārammaṇā paññā”.

* See paragraph525.Tattha katamā anāgatārammaṇā paññā? * See paragraph525.Anāgate dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Therein what is“the Tathāgata's knowledge as it really is of remembrance of previous existence”? Herein the Tathāgata remembers manifold former existences. For example, 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, an hundred-thousand births, many aeons of evolving, many aeons of devolving, many aeons of both evolving and devolving, thus, “I was in such a place, having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up in such a place; there also I was having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up here”; thus, with all qualities, with all details, he remembers manifold former existences; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of remembrance of previous existence. (8)ayaṁ vuccati “anāgatārammaṇā paññā”.

“the Tathāgata's knowledge as it really is of remembrance of previous existence”Tattha katamā paccuppannārammaṇā paññā? * See paragraph525.Paccuppanne dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph525.ayaṁ vuccati “paccuppannārammaṇā paññā”.

Therein what is“the Tathāgata's knowledge as it really is of the passing away and rebirth of beings”? Herein the Tathāgata with pure celestial eye surpassing that of man sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions thus, “Indeed these worthy beings furnished with wrong bodily actions, furnished with wrong verbal actions, furnished with wrong mental actions, scoffers at Noble Ones, having false view, performing actions with false view, they at the breaking up of the body after death rise up in the woeful, unhappy, ruinous state of hell; again, those worthy beings furnished with right bodily actions, furnished with right verbal actions,|furnished with right mental actions, not scoffers at Noble Ones, having right view, performing actions with right view; they at the breaking up of the body after death rise up in a happy heavenly world”; thus with pure celestial eye surpassing that of man he sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the passing away and rebirth of beings. (9)Sabbāva paññā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

“the Tathāgata's knowledge as it really is of the passing away and rebirth of beings”Tattha katamā ajjhattārammaṇā paññā? * See paragraph525.Ajjhatte dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph525.ayaṁ vuccati “ajjhattārammaṇā paññā”.

Therein what is“the Tathāgata's knowledge as it really is of the destruction of the defilements”? Herein the Tathāgata by the destruction of the defilements, having himself fully known, having realized in the present existence, attains and dwells in freedom of mind, freedom of wisdom that is not the object of the defilements; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the destruction of the defilements. (10)Tattha katamā bahiddhārammaṇā paññā? “the Tathāgata's knowledge as it really is of the destruction of the defilements”Bahiddhādhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* See paragraph525.ayaṁ vuccati “bahiddhārammaṇā paññā”.

* See paragraph525.Tattha katamā ajjhattabahiddhārammaṇā paññā? Analysis of Knowledge is EndedAjjhattabahiddhā dhamme ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.ayaṁ vuccati “ajjhattabahiddhārammaṇā paññā”.

Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Evaṁ tividhena ñāṇavatthu.
This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Tikaṁ.

Manfred Wierich4. Catukkaniddesa

Ven. VimalaTattha katamaṁ kammassakatañāṇaṁ? Ariya Baumann“Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti—Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.yā evarūpā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—Internal and external links were added, so that readers can easily click the numerous references.idaṁ vuccati “kammassakatañāṇaṁ”. Some abbreviations were expanded.Ṭhapetvā saccānulomikaṁ ñāṇaṁ, sabbāpi sāsavā kusalā paññā kammassakatañāṇaṁ.

Obvious oversights and errors were corrected, all of them minor.Tattha katamaṁ saccānulomikaṁ ñāṇaṁ? The pagination of the original“Rūpaṁ aniccan”ti vā vedanā …pe… This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/saññā … saṅkhārā … “viññāṇaṁ aniccan”ti vā yā evarūpī anulomikā khanti diṭṭhi ruci mudi pekkhā dhammanijjhānakkhanti—All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.idaṁ vuccati “saccānulomikaṁ ñāṇaṁ”.

Catūsu maggesu paññā maggasamaṅgissa ñāṇaṁ.

Catūsu phalesu paññā phalasamaṅgissa ñāṇaṁ.

Maggasamaṅgissa ñāṇaṁ dukkhepetaṁ ñāṇaṁ, dukkhasamudayepetaṁ ñāṇaṁ, dukkhanirodhepetaṁ ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.

Tattha katamaṁ dukkhe ñāṇaṁ? Dukkhaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “dukkhe ñāṇaṁ”.

Dukkhasamudayaṁ ārabbha …pe… dukkhanirodhaṁ ārabbha …pe… dukkhanirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ”.

Kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarakusalābyākate paññā rūpāvacarā paññā, arūpāvacarakusalābyākate paññā arūpāvacarā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā.

Tattha katamaṁ dhamme ñāṇaṁ? Catūsu maggesu catūsu phalesu paññā dhamme ñāṇaṁ.

So iminā dhammena ñātena diṭṭhena pattena viditena pariyogāḷhena atītānāgatena nayaṁ neti. “Ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā dukkhaṁ abbhaññaṁsu, dukkhasamudayaṁ abbhaññaṁsu, dukkhanirodhaṁ abbhaññaṁsu, dukkhanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, imaññeva te dukkhaṁ abbhaññaṁsu, imaññeva te dukkhasamudayaṁ abbhaññaṁsu, imaññeva te dukkhanirodhaṁ abbhaññaṁsu, imaññeva te dukkhanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu. Ye hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā dukkhaṁ abhijānissanti, dukkhasamudayaṁ abhijānissanti, dukkhanirodhaṁ abhijānissanti, dukkhanirodhagāminiṁ paṭipadaṁ abhijānissanti, imaññeva te dukkhaṁ abhijānissanti, imaññeva te dukkhasamudayaṁ abhijānissanti, imaññeva te dukkhanirodhaṁ abhijānissanti, imaññeva te dukkhanirodhagāminiṁ paṭipadaṁ abhijānissantī”ti—yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “anvaye ñāṇaṁ”.

Tattha katamaṁ pariye ñāṇaṁ? Idha bhikkhu parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ “sarāgaṁ cittan”ti pajānāti, vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”ti pajānāti, sadosaṁ vā cittaṁ “sadosaṁ cittan”ti pajānāti, vītadosaṁ vā cittaṁ “vītadosaṁ cittan”ti pajānāti, samohaṁ vā cittaṁ “samohaṁ cittan”ti pajānāti, vītamohaṁ vā cittaṁ “vītamohaṁ cittan”ti pajānāti, saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”ti pajānāti, vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”ti pajānāti, mahaggataṁ vā cittaṁ “mahaggataṁ cittan”ti pajānāti, amahaggataṁ vā cittaṁ “amahaggataṁ cittan”ti pajānāti, sauttaraṁ vā cittaṁ “sauttaraṁ cittan”ti pajānāti, anuttaraṁ vā cittaṁ “anuttaraṁ cittan”ti pajānāti, samāhitaṁ vā cittaṁ “samāhitaṁ cittan”ti pajānāti, asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”ti pajānāti, vimuttaṁ vā cittaṁ “vimuttaṁ cittan”ti pajānāti, avimuttaṁ vā cittaṁ “avimuttaṁ cittan”ti pajānātīti—yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “pariye ñāṇaṁ”.

Ṭhapetvā dhamme ñāṇaṁ anvaye ñāṇaṁ pariye ñāṇaṁ, avasesā paññā sammutiñāṇaṁ.

Tattha katamā paññā ācayāya no apacayāya? Kāmāvacarakusale paññā ācayāya no apacayāya.

Catūsu maggesu paññā apacayāya no ācayāya.

Rūpāvacarārūpāvacarakusale paññā ācayāya ceva apacayāya ca.

Avasesā paññā neva ācayāya no apacayāya.

Tattha katamā paññā nibbidāya no paṭivedhāya? Yāya paññāya kāmesu vītarāgo hoti, na ca abhiññāyo paṭivijjhati na ca saccāni—ayaṁ vuccati “paññā nibbidāya no paṭivedhāya”.

Sveva paññāya kāmesu vītarāgo samāno abhiññāyo paṭivijjhati na ca saccāni—ayaṁ vuccati “paññā paṭivedhāya no nibbidāya”.

Catūsu maggesu paññā nibbidāya ceva paṭivedhāya ca.

Avasesā paññā neva nibbidāya no paṭivedhāya.

Tattha katamā hānabhāginī paññā? Paṭhamassa jhānassa lābhiṁ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.

Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.

Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Dutiyassa jhānassa lābhiṁ vitakkasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Upekkhāsahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Tatiyassa jhānassa lābhiṁ pītisukhasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Catutthassa jhānassa lābhiṁ upekkhāsahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Ākāsānañcāyatanassa lābhiṁ rūpasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Viññāṇañcāyatanassa lābhiṁ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā. Ākiñcaññāyatanassa lābhiṁ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.

Tattha katamā catasso paṭisambhidā? Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Atthe ñāṇaṁ atthapaṭisambhidā, dhamme ñāṇaṁ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṁ niruttipaṭisambhidā, ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. Imā catasso paṭisambhidā.

Tattha katamā catasso paṭipadā? Dukkhapaṭipadā dandhābhiññā paññā, dukkhapaṭipadā khippābhiññā paññā, sukhapaṭipadā dandhābhiññā paññā, sukhapaṭipadā khippābhiññā paññā.

Tattha katamā dukkhapaṭipadā dandhābhiññā paññā? Kicchena kasirena samādhiṁ uppādentassa dandhaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “dukkhapaṭipadā dandhābhiññā paññā”.

Tattha katamā dukkhapaṭipadā khippābhiññā paññā? Kicchena kasirena samādhiṁ uppādentassa khippaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “dukkhapaṭipadā khippābhiññā paññā”.

Tattha katamā sukhapaṭipadā dandhābhiññā paññā? Akicchena akasirena samādhiṁ uppādentassa dandhaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “sukhapaṭipadā dandhābhiññā paññā”.

Tattha katamā sukhapaṭipadā khippābhiññā paññā? Akicchena akasirena samādhiṁ uppādentassa khippaṁ taṇṭhānaṁ abhijānantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “sukhapaṭipadā khippābhiññā paññā”. Imā catasso paṭipadā.

Tattha katamāni cattāri ārammaṇāni? Parittā parittārammaṇā paññā, parittā appamāṇārammaṇā paññā, appamāṇā parittārammaṇā paññā, appamāṇā appamāṇārammaṇā paññā.

Tattha katamā parittā parittārammaṇā paññā? Samādhissa na nikāmalābhissa ārammaṇaṁ thokaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “parittā parittārammaṇā paññā”.

Tattha katamā parittā appamāṇārammaṇā paññā? Samādhissa na nikāmalābhissa ārammaṇaṁ vipulaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “parittā appamāṇārammaṇā paññā”.

Tattha katamā appamāṇā parittārammaṇā paññā? Samādhissa nikāmalābhissa ārammaṇaṁ thokaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “appamāṇā parittārammaṇā paññā”.

Tattha katamā appamāṇā appamāṇārammaṇā paññā? Samādhissa nikāmalābhissa ārammaṇaṁ vipulaṁ pharantassa yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—ayaṁ vuccati “appamāṇā appamāṇārammaṇā paññā”. Imāni cattāri ārammaṇāni.

Maggasamaṅgissa ñāṇaṁ jarāmaraṇepetaṁ ñāṇaṁ, jarāmaraṇasamudayepetaṁ ñāṇaṁ, jarāmaraṇanirodhepetaṁ ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.

Tattha katamaṁ jarāmaraṇe ñāṇaṁ? Jarāmaraṇaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “jarāmaraṇe ñāṇaṁ”.

Jarāmaraṇasamudayaṁ ārabbha …pe… jarāmaraṇanirodhaṁ ārabbha …pe… jarāmaraṇanirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ”.

Dhammasamaṅgissa ñāṇaṁ jātiyāpetaṁ ñāṇaṁ …pe… bhavepetaṁ ñāṇaṁ …pe… upādānepetaṁ ñāṇaṁ …pe… taṇhāyapetaṁ ñāṇaṁ …pe… vedanāyapetaṁ ñāṇaṁ …pe… phassepetaṁ ñāṇaṁ …pe… saḷāyatanepetaṁ ñāṇaṁ …pe… nāmarūpepetaṁ ñāṇaṁ …pe… viññāṇepetaṁ ñāṇaṁ …pe… saṅkhāresupetaṁ ñāṇaṁ, saṅkhārasamudayepetaṁ ñāṇaṁ, saṅkhāranirodhepetaṁ ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāyapetaṁ ñāṇaṁ.

Tattha katamaṁ saṅkhāresu ñāṇaṁ? Saṅkhāre ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “saṅkhāresu ñāṇaṁ”.

Saṅkhārasamudayaṁ ārabbha …pe… saṅkhāranirodhaṁ ārabbha …pe… saṅkhāranirodhagāminiṁ paṭipadaṁ ārabbha yā uppajjati paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ vuccati “saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ”. –24

Evaṁ catubbidhena ñāṇavatthu.

Catukkaṁ.

5. Pañcakaniddesa

Tattha katamo pañcaṅgiko sammāsamādhi? Pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṁ. Dvīsu jhānesu paññā pītipharaṇatā. Tīsu jhānesu paññā sukhapharaṇatā. Paracitte ñāṇaṁ cetopharaṇatā. Dibbacakkhu ālokapharaṇatā. Tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇāñāṇaṁ paccavekkhaṇānimittaṁ. Ayaṁ vuccati “pañcaṅgiko sammāsamādhi”.

Tattha katamo pañcañāṇiko sammāsamādhi? “Ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko”ti paccattaññeva ñāṇaṁ uppajjati. “Ayaṁ samādhi ariyo nirāmiso”ti paccattaññeva ñāṇaṁ uppajjati. “Ayaṁ samādhi akāpurisasevito”ti paccattaññeva ñāṇaṁ uppajjati. “Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato”ti paccattaññeva ñāṇaṁ uppajjati. “So kho panāhaṁ imaṁ samādhiṁ sato samāpajjāmi sato vuṭṭhahāmī”ti paccattaññeva ñāṇaṁ uppajjati. Ayaṁ pañcañāṇiko sammāsamādhi. Evaṁ pañcavidhena ñāṇavatthu.

Pañcakaṁ.

6. Chakkaniddesa

Tattha katamā chasu abhiññāsu paññā? Iddhividhe ñāṇaṁ, sotadhātuvisuddhiyā ñāṇaṁ, paracitte ñāṇaṁ, pubbenivāsānussatiyā ñāṇaṁ, sattānaṁ cutūpapāte ñāṇaṁ, āsavānaṁ khaye ñāṇaṁ—imā chasu abhiññāsu paññā. Evaṁ chabbidhena ñāṇavatthu.

Chakkaṁ.

7. Sattakaniddesa

Tattha katamāni sattasattati ñāṇavatthūni? Jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ, atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ, anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ. Yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ; bhavapaccayā jātīti ñāṇaṁ …pe… upādānapaccayā bhavoti ñāṇaṁ …pe… taṇhāpaccayā upādānanti ñāṇaṁ …pe… vedanāpaccayā taṇhāti ñāṇaṁ …pe… phassapaccayā vedanāti ñāṇaṁ …pe… saḷāyatanapaccayā phassoti ñāṇaṁ …pe… nāmarūpapaccayā saḷāyatananti ñāṇaṁ …pe… viññāṇapaccayā nāmarūpanti ñāṇaṁ …pe… saṅkhārapaccayā viññāṇanti ñāṇaṁ …pe… avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ, atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ, anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ. Yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ. Imāni sattasattati ñāṇavatthūni. Evaṁ sattavidhena ñāṇavatthu.

Sattakaṁ.

8. Aṭṭhakaniddesa

Tattha katamā catūsu maggesu catūsu phalesu paññā? Sotāpattimagge paññā, sotāpattiphale paññā, sakadāgāmimagge paññā, sakadāgāmiphale paññā, anāgāmimagge paññā, anāgāmiphale paññā, arahattamagge paññā, arahattaphale paññā—imā catūsu maggesu catūsu phalesu paññā. Evaṁ aṭṭhavidhena ñāṇavatthu.

Aṭṭhakaṁ.

9. Navakaniddesa

Tattha katamā navasu anupubbavihārasamāpattīsu paññā? Paṭhamajjhānasamāpattiyā paññā, dutiyajjhānasamāpattiyā paññā, tatiyajjhānasamāpattiyā paññā, catutthajjhānasamāpattiyā paññā, ākāsānañcāyatanasamāpattiyā paññā, viññāṇañcāyatanasamāpattiyā paññā, ākiñcaññāyatanasamāpattiyā paññā, nevasaññānāsaññāyatanasamāpattiyā paññā, saññāvedayitanirodhasamāpattiyā vuṭṭhitassa paccavekkhaṇāñāṇaṁ—imā navasu anupubbavihārasamāpattīsu paññā. Evaṁ navavidhena ñāṇavatthu.

Navakaṁ.

10. Dasakaniddesa

Tattha katamaṁ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ? Idha tathāgato “aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ atthato upagaccheyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ atthato upagaccheyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe… arahantaṁ jīvitā voropeyya …pe… paduṭṭhena cittena tathāgatassa lohitaṁ uppādeyya …pe… saṅghaṁ bhindeyya …pe… aññaṁ satthāraṁ uddiseyya …pe… aṭṭhamaṁ bhavaṁ nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puthujjano aṭṭhamaṁ bhavaṁ nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya, mārattaṁ kareyya, brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya, mārattaṁ kareyya, brahmattaṁ kareyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritassa …pe… yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe… yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritassa …pe… yaṁ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe… yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe… yaṁ manoduccaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti.

“Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī”ti pajānāti. “Ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe… yaṁ manosucaritasamaṅgī tannidānaṁ tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī”ti pajānāti. “Ye ye dhammā yesaṁ yesaṁ dhammānaṁ hetū paccayā upādāya taṁ taṁ ṭhānaṁ, ye ye dhammā yesaṁ yesaṁ dhammānaṁ na hetū appaccayā upādāya taṁ taṁ aṭṭhānan”ti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato pajānāti—“atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccanti. Atthekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāḷhāni na vipaccanti. Atthekaccāni pāpakāni kammasamādānāni kālasampattipaṭibāḷhāni na vipaccanti. Atthekaccāni pāpakāni kammasamādānāni payogasampattipaṭibāḷhāni na vipaccanti.

Atthekaccāni pāpakāni kammasamādānāni gativipattiṁ āgamma vipaccanti. Atthekaccāni pāpakāni kammasamādānāni upadhivipattiṁ āgamma vipaccanti. Atthekaccāni pāpakāni kammasamādānāni kālavipattiṁ āgamma vipaccanti. Atthekaccāni pāpakāni kammasamādānāni payogavipattiṁ āgamma vipaccanti.

Atthekaccāni kalyāṇāni kammasamādānāni gativipattipaṭibāḷhāni na vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni upadhivipattipaṭibāḷhāni na vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni kālavipattipaṭibāḷhāni na vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni payogavipattipaṭibāḷhāni na vipaccanti.

Atthekaccāni kalyāṇāni kammasamādānāni gatisampattiṁ āgamma vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni upadhisampattiṁ āgamma vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni kālasampattiṁ āgamma vipaccanti. Atthekaccāni kalyāṇāni kammasamādānāni payogasampattiṁ āgamma vipaccantī”ti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato “ayaṁ maggo ayaṁ paṭipadā nirayagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā tiracchānayonigāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā pettivisayagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā manussalokagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā devalokagāmī”ti pajānāti, “ayaṁ maggo ayaṁ paṭipadā nibbānagāmī”ti pajānātīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa anekadhātunānādhātulokaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato khandhanānattaṁ pajānāti, āyatananānattaṁ pajānāti, dhātunānattaṁ pajānāti, anekadhātunānādhātulokanānattaṁ pajānātīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa anekadhātunānādhātulokaṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa sattānaṁ nānādhimuttikataṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato pajānāti—“santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.

Atītampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu, paṇītādhimuttikā sattā paṇītādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu.

Anāgatampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti, paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissantī”ti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa sattānaṁ nānādhimuttikataṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato sattānaṁ āsayaṁ pajānāti, anusayaṁ pajānāti, caritaṁ pajānāti, adhimuttiṁ pajānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti.

Katamo ca sattānaṁ āsayo? “Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā, iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā. Ete vā pana ubho ante anupagamma idappaccayatā paṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti yathābhūtaṁ ñāṇaṁ. Ayaṁ sattānaṁ āsayo.

Katamo ca sattānaṁ anusayo? Sattānusayā—kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo. Yaṁ loke piyarūpaṁ sātarūpaṁ ettha sattānaṁ rāgānusayo anuseti. Yaṁ loke appiyarūpaṁ asātarūpaṁ ettha sattānaṁ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjānupatitā. Tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṁ sattānaṁ anusayo.

Katamañca sattānaṁ caritaṁ? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, parittabhūmako vā mahābhūmako vā—idaṁ sattānaṁ caritaṁ.

Katamā ca sattānaṁ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.

Atītampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu. Paṇītādhimuttikā sattā paṇītādhimuttike satte seviṁsu bhajiṁsu payirupāsiṁsu.

Anāgatampi addhānaṁ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṁ sattānaṁ adhimutti.

Katame te sattā mahārajakkhā? Dasa kilesavatthūni—lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ, ahirikaṁ, anottappaṁ. Yesaṁ sattānaṁ imāni dasa kilesavatthūni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā mahārajakkhā.

Katame te sattā apparajakkhā? Yesaṁ sattānaṁ imāni dasa kilesavatthūni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā apparajakkhā.

Katame te sattā mudindriyā? Pañcindriyāni—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yesaṁ sattānaṁ imāni pañcindriyāni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā mudindriyā.

Katame te sattā tikkhindriyā? Yesaṁ sattānaṁ imāni pañcindriyāni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā tikkhindriyā.

Katame te sattā dvākārā? Ye te sattā pāpāsayā pāpānusayā pāpacaritā pāpādhimuttikā mahārajakkhā mudindriyā, ime te sattā dvākārā.

Katame te sattā svākārā? Ye te sattā kalyāṇāsayā kalyāṇacaritā kalyāṇādhimuttikā apparajakkhā tikkhindriyā, ime te sattā svākārā.

Katame te sattā duviññāpayā? Ye ca te sattā dvākārā, teva te sattā duviññāpayā. Ye ca te sattā svākārā, teva te sattā suviññāpayā.

Katame te sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ, ime te sattā abhabbā.

Katame te sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā na kilesāvaraṇena samannāgatā na vipākāvaraṇena samannāgatā saddhā chandikā paññavanto bhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ, ime te sattā bhabbāti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ? Jhāyīti cattāro jhāyī. Atthekacco jhāyī sampattiṁyeva samānaṁ vipattīti pacceti, atthekacco jhāyī vipattiṁyeva samānaṁ sampattīti pacceti, atthekacco jhāyī sampattiṁyeva samānaṁ sampattīti pacceti, atthekacco jhāyī vipattiṁyeva samānaṁ vipattīti pacceti—ime cattāro jhāyī.

Aparepi cattāro jhāyī. Atthekacco jhāyī dandhaṁ samāpajjati khippaṁ vuṭṭhāti, atthekacco jhāyī khippaṁ samāpajjati dandhaṁ vuṭṭhāti, atthekacco jhāyī dandhaṁ samāpajjati dandhaṁ vuṭṭhāti, atthekacco jhāyī khippaṁ samāpajjati khippaṁ vuṭṭhāti—ime cattāro jhāyī.

Aparepi cattāro jhāyī. Atthekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ samāpattikusalo; atthekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ samādhikusalo; atthekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ samāpattikusalo ca; atthekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na samādhismiṁ samāpattikusalo—ime cattāro jhāyī.

“Jhānan”ti. Cattāri jhānāni—paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.

“Vimokkho”ti. Aṭṭha vimokkhā. Rūpī rūpāni passati—ayaṁ paṭhamo vimokkho.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—ayaṁ dutiyo vimokkho.

Subhanteva adhimutto hoti—ayaṁ tatiyo vimokkho.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja viharati—ayaṁ catuttho vimokkho.

Sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja viharati—ayaṁ pañcamo vimokkho.

Sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja viharati—ayaṁ chaṭṭho vimokkho.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—ayaṁ sattamo vimokkho.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—ayaṁ aṭṭhamo vimokkho.

“Samādhī”ti. Tayo samādhī—savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.

“Samāpattī”ti. Nava anupubbavihārasamāpattiyo—paṭhamajjhānasamāpatti, dutiyajjhānasamāpatti, tatiyajjhānasamāpatti, catutthajjhānasamāpatti, ākāsānañcāyatanasamāpatti, viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti, saññāvedayitanirodhasamāpatti.

“Saṅkilesan”ti hānabhāgiyo dhammo. “Vodānan”ti visesabhāgiyo dhammo. “Vuṭṭhānan”ti. Vodānampi vuṭṭhānaṁ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānanti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa pubbenivāsānussati yathābhūtaṁ ñāṇaṁ? Idha tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaratīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa pubbenivāsānussati yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānātīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ.

Tattha katamaṁ tathāgatassa āsavānaṁ khayaṁ yathābhūtaṁ ñāṇaṁ? Idha tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatīti. Yā tattha paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—idaṁ tathāgatassa āsavānaṁ khayaṁ yathābhūtaṁ ñāṇanti.

Dasakaṁ.

Ñāṇavibhaṅgo niṭṭhito.