1.1. Treatise on Knowledge (PS1.1)

I. Learning

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

Summary

The ear is applied thus: These ideas are to be directly known. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt).

The ear is applied thus: These ideas are to be fully understood. Understanding …

The ear is applied thus: These ideas are to be abandoned. Understanding …

The ear is applied thus: These ideas are to be developed. Understanding …

The ear is applied thus: These ideas are to be realized. Understanding …

The ear is applied thus: These ideas partake of diminution. Understanding …

The ear is applied thus: These ideas partake of stagnation. Understanding …

The ear is applied thus: These ideas partake of distinction. Understanding …

The ear is applied thus: These ideas partake of penetration. Understanding …

The ear is applied thus: All formations are impermanent. Understanding …

The ear is applied thus: All formations are painful. Understanding …

The ear is applied thus: All ideas are not self. Understanding …

The ear is applied thus: This is the noble actuality of suffering. Understanding …

The ear is applied thus: This is the noble actuality of the origin of suffering. Understanding …

The ear is applied thus: This is the noble actuality of the cessation of suffering. Understanding …

The ear is applied thus: This is the noble actuality of the way leading to the cessation of suffering. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt).

Section i

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

Ten Propositions

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

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

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

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

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

Six ideas to be directly known: Six unsurpassables.

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

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

Nine ideas to be directly known: Nine successive abidings.

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

All

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

201 Ideas

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Four Actualities

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

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

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

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

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

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

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

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

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

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

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

The Seven Contemplations

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

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

15 Essentials of Being

18.

Arising is to be directly known.

Occurrence is to be directly known.

The sign [of a formation] is to be directly known.

Accumulation [of kamma] is to be directly known.

Rebirth-linking is to be directly known.

Destination [on rebirth] is to be directly known.

Generation [of aggregates] is to be directly known.

Realising is to be directly known.

Birth is to be directly known.

Ageing is to be directly known.

Sickness is to be directly known.

Death is to be directly known.

Sorrow is to be directly known.

Lamentation is to be directly known.

Despair is to be directly known.

Non-arising …

Non-occurrence …

Non-sign …

Non-accumulation …

Non-rebirth-linking …

Non-destination …

Non-generation …

Non-rearising …

Non-birth …

Non-ageing …

Non-sickness …

Non-death …

Non-sorrow …

Non-lamentation …

Non-despair is to be directly known.

Arising is to be directly known. Non-arising is to be directly known.

Occurrence … Non-occurrence …

The sign … Non-sign …

Accumulation … Non-accumulation …

Rebirth-linking … Non-rebirth-linking …

Destination … Non-destination …

Generation … Non-generation …

Rearising … Non-rearising …

Birth … Non-birth …

Ageing … Non-ageing …

Sickness … Non-sickness …

Death … Non-death …

Sorrow … Non-sorrow …

Lamentation … Non-lamentation …

Despair … Non-despair is to be directly known.

19.

1. It is to be directly known that arising is suffering.

2. … that occurrence is suffering,

3.–14. …

15. It is to be directly known that despair is suffering.

1. It is to be directly known that non-arising is bliss.

2. … that non-occurrence is bliss.

3.–14. …

15. It is to be directly known that non-despair is bliss.

1. It is to be directly known that arising is suffering and non-arising is bliss.

2. … that occurrence is suffering and non-occurrence is bliss.

3.–14. …

15. It is to be directly known that despair is suffering and non-despair is bliss.

20.

1. It is to be directly known that arising is terror.

2. … that occurrence is terror.

3.–14. …

15. It is to be directly known that despair is terror.

1. It is to be directly known that non-arising is safety.

2. … that non-occurrence is safety.

3.–14. …

15. It is to be directly known that non-despair is safety.

1. It is to be directly known that arising is terror and non-arising is safety.

2. … that occurrence is terror and non-occurrence is safety.

3.–14. …

15. It is to be directly known that despair is terror and non-despair is safety.

21.

1. It is to be directly known that arising is materialistic.

2. … that occurrence is materialistic.

3.–14. …

15. It is to be directly known that despair is materialistic.

1. It is to be directly known that non-arising is unmaterialistic.

2. … that non-occurrence is unmaterialistic.

3.–14. …

15. It is to be directly known that non-despair is unmaterialistic.

1. It is to be directly known that arising is materialistic and non-arising is unmaterialistic.

2. … that occurrence is materialistic and non-occurrence is unmaterialistic.

3.–14. …

15. It is to be directly known that despair is materialistic and non-despair is unmaterialistic.

22.

1. It is to be directly known that arising is formations.

2. … that occurrence is formations.

3.–14. …

15. It is to be directly known that despair is formations.

1. It is to be directly known that non-arising is nibbana.

2. … that non-occurrence is nibbana.

3.–14. …

15. It is to be directly known that non-despair is nibbana.

1. It is to be directly known that arising is formations and non-arising is nibbana.

2. … that occurrence is formations and non-occurrence is nibbāna.

3.–14. …

15. It is to be directly known that despair is formations and non-despair is nibbana.

End of First Recitation Section

Various Meanings connected with the Noble Path

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

Meanings of Serenity and Insight

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

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

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

Meanings of the Five Faculties, Etc.

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

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

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

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

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

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

Meanings of the Five Jhana Factors

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

Miscellaneous Meanings

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

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

Meanings Connected with Cognizance

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

Meanings Connected with Unity

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

Meanings connected with the Noble Path

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

Meanings of the Four Bases of Success

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

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

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

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

Meanings of the Four Actualities

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

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

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

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

Meanings with Universal Application

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

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

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

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

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

The Eighteen Principal Insights

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

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

Faculties, etc., through their Meanings

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

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

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

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

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

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

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

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

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

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

End of Second Recitation Section

Section ii

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

Ten Propositions

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

Two ideas to be fully understood: mentality and materiality.

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

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

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

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

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

Eight ideas to be fully understood: eight worldly ideas.

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

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

All

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

201 Ideas

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

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

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

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

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

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

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

Section iii

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

Ten Propositions

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

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

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

Four ideas to be abandoned: the four floods.

Five ideas to be abandoned: the five hindrances.

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

Seven ideas to be abandoned: the seven underlying tendencies.

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

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

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

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

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

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

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

All

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

201 Ideas

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

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

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

End of third recitation section

Section iv

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

Ten Propositions

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

Two ideas to be developed: serenity and insight.

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

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

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

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

Seven ideas to be developed: the seven enlightenment factors.

Eight ideas to be developed: the noble eightfold path.

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

Ten ideas to be developed: the ten kasina bases.

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

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

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

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

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

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

What is development as single function?

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

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

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

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

This is development as single function.

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

These are four kinds of development.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How is it development in the sense of repetition?

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

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

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

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

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

That is how development is in the sense of repetition.

These are the four kinds of development.