1.1. Treatise on Knowledge (PS1.1)

201 Ideas

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

137.–173. When he sees suffering … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless through its meaning of ending he develops.

174. Any ideas that are developed have a single function (taste). 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 developed’. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

End of fourth recitation section

Section v

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

Ten Propositions

176. One idea to be realized: unshakable heart-deliverance.

Two ideas to be realized: recognition and deliverance.

Three ideas to be realized: the three recognitions.

Four ideas to be realized: the four fruits of asceticism.

Five ideas to be realized: the five aggregates of True Ideas (that is, virtue, concentration, understanding, deliverance, and knowledge and seeing of deliverance).

Six ideas to be realized: the six kinds of direct knowledge.

Seven ideas to be realized: the seven powers of one whose cankers are exhausted.

Eight ideas to be realized: the eight liberations.

Nine ideas to be realized: the nine successive cessations.

Ten ideas to be realized: the ten ideas of the adept (non-trainer).

All

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

201 Ideas

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

179.–215. When he sees suffering … [and so on as in §§ 6–43 up to] … When he sees nibbana which merges in the deathless through its meaning of ending he realizes.

216. Any ideas that are realized are sounded. 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 realized. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Sections vi.–ix.

217. How is it that understanding of applying the ear thus: “These ideas partake of diminution, these ideas partake of stagnation, these ideas partake of distinction, these ideas partake of penetration”, is knowledge of what consists in the heard (learnt)?

218. When perception and attention accompanied by sensual-desire visit an obtainer of the first jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention unaccompanied by applied-thought visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by applied-thought visit an obtainer of the second jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by equanimity and [bodily] pleasure visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by happiness and [bodily] pleasure visit an obtainer of the third jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by neither-pain-nor-pleasure visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by equanimity and [bodily] pleasure visit an obtainer of the fourth jhana, that is an idea partaking of diminution. When mindfulness in conformity with that [jhana] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of boundless space visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by materiality visit an obtainer of the base consisting of boundless space, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of boundless consciousness visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by the base consisting of boundless space visit an obtainer of the base consisting of boundless consciousness, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of nothingness visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

When perception and attention accompanied by the base consisting of boundless consciousness visit an obtainer of the base consisting of nothingness, that is an idea partaking of diminution. When mindfulness in conformity with that [attainment] becomes stabilized, that is an idea partaking of stagnation. When perception and attention accompanied by the base consisting of neither-perception-nor-non-perception visit him, that is an idea partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed visit him, that is an idea partaking of penetration.

219. 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 partake of diminution, these ideas partake of stagnation, these ideas partake of distinction, these ideas partake of penetration. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Sections x.–xii.

220. How is it that understanding of applying the ear thus: “All formations are impermanent, all formations are painful, all ideas are not self‘” is knowledge of what consists in the heard (learnt)?

221. The ear is applied thus: Materiality is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core. Knowledge of what consists in the heard (learnt) is understanding as the act of understanding that. The ear is applied thus: Feeling … [and so on as with the rest of the 201 ideas listed in § 5 up to] … The ear is applied thus: Ageing-and-death is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core. Knowledge of what consists in the heard (learnt) is understanding as the act of understanding that.

222. Hence it was said: “The ear is applied thus: All formations are impermanent, all formations are painful, all ideas are not self. Understanding as the act of understanding that is knowledge of what consists in the heard (learnt)”.

Sections xiii.–xvi.

223. How is it that understanding of applying the ear thus: “This is the noble actuality of suffering, this is the noble actuality of the origin of suffering, this is the noble actuality of the cessation of suffering, this is the noble actuality of the way leading to the cessation of suffering”, is knowledge of what consists in the heard (learnt)?

224. Herein, what is the noble actuality of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short the five aggregates [as objects] of clinging are suffering.

225. Herein, what is birth? In the various orders of being the birth of beings, their coming to birth, descent (into a womb), reproduction, manifestation of aggregates, acquisition of bases [for consciousness], is what is called birth.

226. Herein, what is ageing? In the various orders of beings the ageing of beings, their old age, state of broken teeth, grey hair and wrinkles, their decline of life and weakening faculties, is what is called ageing.

227. Herein, what is death? In the various orders of beings the passing of beings, their passing away, break-up, disappearance, dying, completing their time, break-up of aggregates, laying down of the corpse, interruption of the life faculty, is what is called death.

228. Herein, what is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, consuming of the heart, grief, dart of sorrow, in one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is what is called sorrow.

229. Herein, what is lamentation? The wail and lament, wailing and lamenting, bewailing and lamentation, blubbering, jabbering, outcry, out-crying, crying out, in one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is what is called lamentation.

230. Herein, what is pain? Bodily discomfort, bodily pain, what is felt as uncomfortable and painful born of body contact, uncomfortable painful feeling born of body contact, is called pain.

231. Herein, what is grief? Mental discomfort, mental pain, what is felt as uncomfortable and painful born of mind contact, uncomfortable painful feeling born of mind contact, is called grief.

232. Herein, what is despair? The trouble and despair, tribulation and desperation, troubledness and despairingness, of one who has encountered loss of relatives or loss of wealth or loss of health or loss of virtue or loss of view, or who is affected by some painful idea or other, is called despair .

233. Herein, what is association with the unloved as suffering? Here the coincidence, conjunction, meeting, mixing, with those visible objects, sounds, odours, flavours, tangible objects, that are unwanted, unwished for, unwelcome, or with those [persons] who desire one's harm, one's ruin, one's discomfort, what is not one's surcease of bondage, is what is called association with the unloved as suffering.

234. Herein, what is separation from the loved as suffering? Here the non-coincidence, non-conjunction, non-meeting, non-mixing, with those visible objects, sounds, odours, flavours, tangible objects, that are wanted, wished for, welcome, or with those [persons] who desire one's good, one's welfare, one's comfort, what is one's surcease of bondage, or mother or father or brother or sister or friends or companions or relatives or kin, is what is called separation from the loved as suffering.

235. Herein, what is not to get what one wants as suffering? To beings subject to birth there comes this wish: Oh that we were not subject to birth and that birth might not come to us. But that is not to be gained by [mere] wishing. This is what is not to obtain one's wish as suffering. To beings subject to ageing there comes … To beings subject to sickness … To beings subject to death … To beings subject to sorrow and lamentation, pain, grief and despair there comes this wish: Oh that we were not subject to sorrow and lamentation, pain, grief and despair and that sorrow and lamentation, pain, grief and despair might not come to us. But that is not to be gained by [mere] wishing. This is what is not to get one's wish as suffering.

236. Herein, what are in short the five aggregates [as objects] of clinging as suffering? They are the materiality aggregate [as object] of clinging, the feeling aggregate [as object] of clinging, the perception aggregate [as object] of clinging, the formations aggregate [as object] of clinging, and the consciousness aggregate [as object] of clinging. These are what are called in short the five aggregates [as objects] of clinging as suffering. This is called the noble actuality of suffering.

237. Herein, what is the noble actuality of the origin of suffering? It is craving, which produces further being, is accompanied by delight and greed, delighting in this and that, that is to say, craving for sense desires, craving for being, craving for non-being.

238. But wherein does that craving arise, wherein does it dwell? Craving arises wherever there is what is likable and agreeable in the world, and therein it dwells. And what is likable and agreeable in the world? Eye is likable and agreeable in the world: therein this craving arises, therein it dwells. Ear … Nose … Tongue … Body … Mind … Visible objects … Sounds … Odours … Flavours … Tangible objects … Ideas … Eye consciousness … Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness … Eye contact … Ear contact … Nose contact … Tongue contact … Body contact … Mind contact … Eye-contact-born feeling … Ear-contact-born feeling … Nose-contact-born feeling … Tongue-contact-born feeling … Body-contact-born feeling … Mind-contact-born feeling … Perception of visible objects … Perception of sounds … Perception of odours … Perception of flavours … Perception of tangible objects … Perception of ideas … Volition about visible objects … Volition about sounds … Volition about odours … Volition about flavours … Volition about tangible objects … Volition about ideas … Craving for visible objects … Craving for sounds … Craving for odours … Craving for flavours … Craving for tangible objects … Craving for ideas … Applied thought about visible objects … Applied thought about sounds … Applied thought about odours … Applied thought about flavours … Applied thought about tangible objects … Applied thought about ideas … Sustained thought about visible objects … Sustained thought about sounds … Sustained thought about odours … Sustained thought about flavours … Sustained thought about tangible objects … Sustained thought about ideas is likable and agreeable in the world: therein this craving arises, therein it dwells.

That is called the noble actuality of the origin of suffering.

239. Herein, what is the noble actuality of the cessation of suffering? It is the remainderless fading and ceasing, denying, relinquishing, letting go and rejecting, of that same craving.

240. But wherein is that craving abandoned, wherein does it cease? Craving is abandoned wherever there is what is likable and agreeable in the world, and therein it ceases. And what is likable and agreeable in the world? Eye is likable and agreeable in the world: … [and so on as in § 238] … Sustained thought about ideas is likable and agreeable in the world: therein this craving is abandoned, therein it ceases.

This is called the noble actuality of the cessation of suffering.

241. Herein, what is the noble actuality of the way leading to the cessation of suffering? It is this noble eightfold path, that is to say: right view, right thought, right speaking, right acting, right living, right effort, right mindfulness, right concentration.

242. Herein, what is right view? It is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This is what is called right view.

243. Herein, what is right thought? It is the thought of renunciation, the thought of non-ill-will, the thought of non-cruelty. This is what is called right thought.

244. Herein, what is right speaking? It is abstention from false speech, abstention from malicious speech, abstention from harsh speech, abstention from gossip. This is what is called right speaking.

245. Herein, what is right acting? It is abstention from killing living things, abstention from taking what is not given, abstention from sexual misconduct. This is what is called right acting.

246. Herein, what is right living? Here a noble disciple, having rejected wrong living, makes his livelihood by right living. This is what is called right living.

247. Herein, what is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unprofitable ideas, and he strives, exerts energy, strains his mind and struggles. He awakens zeal for the abandoning of arisen evil unprofitable ideas, and he strives, … He awakens zeal for the arising of unarisen profitable ideas, and … He awakens zeal for the maintenance, non-disappearance, strengthening, increase, development and perfection of arisen profitable ideas, and he strives, exerts energy, strains his mind and struggles. This is what is called right effort.

248. Herein, what is right mindfulness? Here a bhikkhu dwells contemplating the body as a body, ardent, fully aware and mindful, having put away covetousness and grief for the world. He dwells contemplating feelings as feelings, ardent, … He dwells contemplating cognizance … He dwells contemplating ideas as ideas, ardent, fully aware and mindful, having put away covetousness and grief for the world. This is what is called right mindfulness.

249. Herein, what is right concentration? Here quite secluded from sensual-desires, secluded from unprofitable ideas a bhikkhu enters upon and abides in the first jhana, which is accompanied by applied and sustained thought with happiness and [bodily] pleasure born of seclusion. With the stilling of applied and sustained thought he enters upon and abides in the second jhana, which has internal confidence and singleness of cognizance without applied thought, without sustained thought, with happiness and [bodily] pleasure born of concentration. With the fading as well of happiness he abides in equanimity, and mindful and fully aware, feeling pleasure with the body, he enters upon and dwells in the third jhana, on account of which the Noble Ones announce: “He abides in pleasure who has equanimity and is mindful”. With the abandoning of [bodily] pleasure and pain, and with the previous disappearance of [mental] joy and grief he enters upon and abides in the fourth jhana, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity. This is what is called right concentration. This is what is called the noble actuality of the way leading to the cessation of suffering.

250. 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: This is the noble actuality of suffering, this is the noble actuality of the origin of suffering, this is the noble actuality of the cessation of suffering, 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)”.

II. Virtue

251. How is it that understanding of restraint after hearing (learning) knowledge of what consists in virtue?

252. Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification, virtue consisting in perfected purification, virtue consisting in unmisapprehended purification, virtue consisting in tranquillized purification.

253. Herein, what is virtue consisting in limited purification? That of the training precepts for those not fully admitted to the Order: such is virtue consisting in limited purification.

254. What is virtue consisting in unlimited purification? That of the training precepts for those fully admitted to the Order: such is virtue consisting in unlimited purification.

255. What is virtue consisting in perfected purification? That of Magnanimous Ordinary Men devoted to profitable ideas, who are perfecting [the course] that ends in initiateship (trainership), regardless of the physical body and life, having given up [attachment to] life: such is virtue consisting in perfected purification.

256. What is virtue consisting in unmisapprehended purification? That of the seven kinds of initiate (trainer): such is virtue consisting in unmisapprehended purification.

257. What is virtue consisting in tranquillized purification? That of the Perfect One's disciples with cankers exhausted, of Undeclared Enlightened Ones (Pacceka Buddhas), of Perfect Ones accomplished and fully enlightened: such is virtue consisting in tranquillized purification.

258. There is virtue that has a limit and virtue that has no limit. Herein what is the virtue that has a limit? There is virtue that has gain as its limit, there is virtue that has fame as its limit, there is virtue that has relatives as its limit, there is virtue that has limbs as its limit, there is virtue that has life as its limit.

What is the virtue that has gain as its limit? Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken: such virtue has gain as its limit.

What is the virtue that has fame as its limit? Here someone with fame as cause, …: such virtue has fame as its limit.

What is the virtue that has relatives as its limit? Here someone with relatives as cause, …: such virtue has relatives as its limit.

What is the virtue that has limbs as its limit? Here someone with limbs as cause …: such virtue has limbs as its limit.

What is the virtue that has life as its limit? Here someone with life as cause, with life as condition, with life as reason, transgresses a training precept as undertaken: such virtue has life as its limit.

Such kinds of virtue are torn, rent, blotched, mottled, they are not liberating, not commended by the wise; they are misapprehended, not conducive to concentration, not a basis for non-remorse, not a basis for gladness, not a basis for happiness, not a basis for tranquillity, not a basis for bliss, not a basis for concentration, not a basis for correct knowledge and seeing; they do not lead to complete dispassion, to fading of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: such virtue has a limit.

259. What is the virtue that has no limit? There is virtue that does not have gain as its limit, there is virtue that does not have fame as its limit, there is virtue that does not have relatives as its limit, there is virtue that does not have limbs as its limit, there is virtue that does not have life as its limit.

What is the virtue that does not have gain as its limit? Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? Such virtue does not have gain as its limit.

What is the virtue that does not have fame as its limit? Here someone does not, with fame as cause, … Such virtue does not have fame as its limit.

What is the virtue that does not have relatives as its limit? Here someone does not, with relatives as cause, … Such virtue does not have relatives as its limit.

What is virtue that does not have limbs as its limit? Here someone does not, with limbs as cause, … Such virtue does not have limbs as its limit.

What is virtue that does not have life as its limit? Here someone does not, with life as cause, with life as condition, with life as reason even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? Such virtue does not have life as its limit.

Such kinds of virtue are untorn, unrent, unblotched, unmottled, they are liberating, commended by the wise, unmisapprehended, conducive to concentration, a basis for non-remorse, a basis for gladness, a basis for happiness, a basis for tranquillity, a basis for bliss, a basis for concentration, a basis for correct knowledge and seeing, they lead to complete dispassion, to fading of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: such virtue has no limit.

260. What is virtue? How many kinds of virtue are there? From what does virtue originate? With how many ideas does virtue combine?

261. What is virtue? There is virtue as volition, virtue as consciousness concomitant, virtue as restraint, virtue as non-transgression.

262. How many kinds of virtue are there? There are three kinds of virtue (habit); profitable virtue (habit), unprofitable virtue (habit), indeterminate virtue (habit).

263. From what does virtue originate? Profitable virtue (habit) originates from profitable cognizance, unprofitable virtue (habit) originates from unprofitable cognizance, indeterminate virtue (habit) originates from indeterminate cognizance.

264. With how many ideas does virtue combine?

Virtue combines with restraint, virtue combines with non-transgression, virtue combines with the volition produced about such an idea [as restraint or non-transgression].

In the case of killing living things virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. In the case of taking what is not given … sexual misconduct … false speech … malicious speech … harsh speech … gossip … covetousness … ill-will … In the case of wrong view virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through renunciation in the case of zeal for sensual-desires virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. Through non-ill-will in the case of ill-will … Through perception of light in the case of stiffness-and-torpor … Through non-distraction in the case of agitation … Through investigation-of-ideas in the case of uncertainty … Through knowledge in the case of ignorance … Through gladness in the case of boredom, virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through the first jhana in the case of the hindrances virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the second jhana in the case of applied thought and sustained thought … Through the third jhana in the case of happiness … Through the fourth jhana in the case of pleasure and pain, virtue is in the sense of their restraint, virtue is in the sense of their non-transgression.

Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the attainment of the base consisting of boundless consciousness in the case of perception of the base consisting of boundless space … Through the attainment of the base consisting of nothingness in the case of perception of the base consisting of boundless consciousness … Through the attainment of the base consisting of neither perception nor non-perception in the case of perception of the base consisting of nothingness virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through contemplation of impermanence in the case of perception of permanence virtue is in the sense of its restraint, virtue is in the sense of its non-transgression. Through contemplation of pain in the case of perception of pleasure … Through contemplation of not self in the case of perception of self … Through contemplation of dispassion in the case of delighting … Through contemplation of fading away of greed in the case of greed … Through contemplation of cessation in the case of arising … Through contemplation of renunciation in the case of grasping … Through contemplation of destruction in the case of perception of compactness … Through contemplation of fall in the case of accumulation … Through contemplation of change in the case of perception of lastingness … Through contemplation of the signless in the case of the sign [of formations] … Through contemplation of the desireless in the case of desire … Through contemplation of voidness in the case of misinterpretation … Through insight into ideas which is the higher understanding in the case of misinterpretation due to greed … Through correct knowledge and seeing in the case of misinterpretation due to confusion … Through contemplation of danger in the case of misinterpretation due to reliance [on formations] … Through contemplation of reflexion in the case of non-reflexion … Through contemplation of turning away in the case of misinterpretation due to bondage virtue is in the sense of its restraint, virtue is in the sense of its non-transgression.

Through the stream-entry path in the case of the defilements coefficient with wrong view virtue is in the sense of their restraint, virtue is in the sense of their non-transgression. Through the once-return path in the case of gross defilements … Through the non-return path in the case of secondary defilements … Through the arahant path in the case of all defilements virtue is in the sense of their restraint, virtue is in the sense of their non-transgression.

265. Five kinds of virtue.

In the case of killing living things abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtues lead to non-remorse cognizance, to gladness, to happiness, to tranquillity, to joy, to repetition, to development, to making much of, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to perfection, to complete dispassion, to fading away of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: the purification consisting in restraint in such virtues is the higher virtue. Cognizance established in the purification consisting in restraint does not become distracted: the purification consisting in non-distraction is the higher cognizance. He sees the purification consisting in restraint correctly, and he sees the purification consisting in non-distraction correctly: the purification consisting in seeing is the higher understanding. The meaning of restraint therein is training in the higher virtue, the meaning of non-distraction therein is training in the higher cognizance, the meaning of seeing therein is training in the higher understanding. He trains by adverting to these three kinds of training, he trains by knowing them, by seeing them, by reviewing them, by steadying [cognizance] upon them, by resolving with faith upon them, by exerting energy upon them, by establishing mindfulness upon them, by concentrating cognizance upon them, by understanding them with understanding, by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by realizing what is to be realized, he trains by developing what should be developed.

In the case of taking what is not given … [and so on with the rest of the ten courses of unprofitable [action] as in § 264, repeating the remainder of § 265 above in each instance] …

Through renunciation in the case of zeal for sensual-desires … [repeat as in § 265 above for each of the hindrances in § 264] …

Through the first jhana in the case of the hindrances …

Through the attainment of the base consisting of boundless space in the case of perceptions of materiality, perceptions of resistance and perceptions of variety …

Through contemplation of impermanence in the case of perception of permanence …

Through the stream-entry path in the case of the defilements coefficient with wrong view … Through the once-return path in the case of gross defilements … Through the non-return path in the case of secondary defilements … Through the arahant path in the case of all defilements abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtue leads to non-remorse cognizance, … he trains by developing what should be developed.

266. 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: “Understanding of restraint after hearing (learning) is knowledge of what consists in virtue”.

III. Concentration

267. How is it that understanding of concentrating after restraining is knowledge of what consists in the development of concentration?

268. One kind of concentration: Unification of cognizance.

Two kinds of concentration: Mundane concentration and supramundane concentration.

Three kinds of concentration: Concentration with applied-thought and sustained-thought, concentration without applied-thought and with only sustained-thought, concentration without applied-thought and sustained-thought .

Four kinds of concentration: Concentration partaking of diminution, concentration partaking of stagnation, concentration partaking of distinction, concentration partaking of penetration.

Five kinds of concentration: Intentness upon (pervasion) with happiness, intentness upon (pervasion) with pleasure, intentness upon (pervasion) with equanimity, intentness upon (pervasion) with light, the sign of reviewing.

Six kinds of concentration: Concentration as mental unification and non-distraction through the recollection of the Enlightened One, concentration … through the recollection of the True Idea, concentration … through the recollection of the Community (Order), concentration … through the recollection of virtue, concentration … through the recollection of generosity, concentration as mental unification and non-distraction through the recollection of deities.

Seven kinds of concentration: Skill in concentration, skill in attainment of concentration, skill in remaining in concentration, skill in emerging from concentration, skill in health of concentration, skill in the domain of concentration, skill in guiding concentration.

Eight kinds of concentration: Concentration as mental unification and non-distraction through the earth kasina, concentration … through the water kasina … through the fire kasina … through the air kasina … through the blue kasina … through the yellow kasina … through the red kasina … concentration as mental unification and non-distraction through the white kasina.

Nine kinds of concentration: There is inferior, medium and superior material concentration; there is inferior, medium and superior immaterial concentration; there is void concentration; there is signless concentration; there is desireless concentration.

Ten kinds of concentration: Concentration as mental unification and non-distraction through the bloated, concentration … through the livid … through the festering … through the cut-up … through the gnawed … through the scattered … through the hacked and scattered … through the bleeding … through the worm-infested … concentration as mental unification and non-distraction through a skeleton.

These are fifty-five kinds of concentration.

269. Furthermore there are twenty-five meanings of concentration: Concentration in the meaning of embracing, concentration in the meaning of equipment, … in the meaning of fulfilment, … of unification, … of non-distraction, … of non-dissipation, … of non-commotion, … of non-perturbation, … concentration in the meaning of deliverance, concentration owing to steadiness of cognizance through establishment in unity, concentration (samādhi) since it seeks sameness (samaṃ), concentration since it does not seek unsameness, concentration owing to sameness being sought, concentration owing to unsameness not being sought, concentration since it grasps sameness, concentration since it does not grasp unsameness, concentration owing to sameness being grasped, concentration owing to unsameness not being grasped, concentration since it enters upon sameness, concentration since it does not enter upon unsameness, concentration owing to sameness being entered upon, concentration owing to unsameness not being entered upon, concentration since sameness is lighted (jhāyati), concentration since it consumes (jhāpeti) unsameness, concentration owing to sameness being ignited, concentration owing to unsameness being consumed, concentration since it is sameness, welfare and pleasure. These are twenty-five meanings of concentration.

270. 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: “Understanding of concentrating after restraining is knowledge of what consists in the development of concentration”.

IV. Dependent Origination

271. How is it that understanding of embracing (discerning) conditions is knowledge of the causal relationship (presence) of ideas?

Ignorance has a causal relationship (is present) to formations' arising, a causal relationship (is present) to their occurrence, a causal relationship (is present) to their sign, a causal relationship (is present) to their accumulation, a causal relationship (is present) to their bondage, a causal relationship (is present) to their impeding, a causal relationship (is present) to their origin, a causal relationship (is present) to their causality, a causal relationship (is present) to their conditionality. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally-arisen, and both these ideas are conditionally-arisen” in these nine aspects is knowledge of the causal relationship of ideas. And in the past and in the future ignorance has a causal relationship to formations' arising, a causal relationship to their occurrence, … a causal relationship to their conditionality. Understanding of embracing conditions thus … [as above] … in these nine aspects is knowledge of the causal relationship of ideas.

Formations have a causal relationship to consciousness' arising …

Consciousness has a causal relationship to mentality-materiality's arising, …

Mentality-materiality has a causal relationship to the sixfold base's arising, …

The sixfold base has a causal relationship to contact's arising, …

Contact has a causal relationship to feeling's arising, …

Feeling has a causal relationship to craving's arising, …

Craving has a causal relationship to clinging's arising, …

Clinging has a causal relationship to being's arising, …

Being has a causal relationship to birth's arising, …

Birth has a causal relationship to ageing-and-death's arising, … a causal relationship to its occurrence, a causal relationship to its sign, a causal relationship to its accumulation, a causal relationship to its bondage, a causal relationship to its impeding, a causal relationship to its arousing, a causal relationship to its causality, a causal relationship to its conditionality.

Understanding … knowledge of the causal relationship of ideas.

272. Understanding of embracing conditions thus: “Ignorance is a cause, formations are causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is a cause, formations are causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “Formations are a cause, consciousness is causally arisen, and both these ideas are causally arisen”, … “Consciousness is a cause, mentality-materiality is causally arisen, and both these ideas are causally arisen”, … “Mentality-materiality is a cause, the sixfold base is causally arisen, and both these ideas are causally arisen” … “The sixfold base is a cause, contact is causally arisen, and both these ideas are causally arisen” … “Contact is a cause, feeling is causally arisen, and both these ideas are causally arisen” … “Feeling is a cause, craving is causally arisen, and both these ideas are causally arisen” … “Craving is a cause, clinging is causally arisen, and both these ideas are causally arisen” … “Clinging is a cause, being is causally arisen, and both these ideas are causally arisen” … “Being is a cause, birth is causally arisen, and both these ideas are causally arisen” … Understanding of embracing conditions thus: “Birth is a cause, ageing-and-death is causally arisen, and both these ideas are causally arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future birth is a cause, ageing-and-death is causally arisen, and both these ideas are causally arisen” is knowledge of the causal relationship of ideas.

273. Understanding of embracing conditions thus: “Ignorance is dependent, formations are dependently arisen, and both these ideas are dependent arisen”, is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is dependent, formations are dependently arisen, and both these ideas are dependently arisen” is knowledge … [complete as in § 272, but substituting “dependent” for “cause”]

274. Understanding of embracing conditions thus: “Ignorance is a condition, formations are conditionally arisen, and both these ideas are conditionally arisen” is knowledge of the causal relationship of ideas. Understanding of embracing conditions thus: “In the past and in the future ignorance is a condition, formations are conditionally arisen, and both these ideas are conditionally arisen” is knowledge … [complete as in § 272, but substituting “condition” for “cause”]

275. In being-as-action before [this life] there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action before [this life] are conditions for rebirth-linking here [in the present life].

Here [in the present life] there is rebirth-linking, which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising here have their conditions in action (kamma) done in the past.

Here [in the present life] with the maturing of the bases there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is adoption, which is clinging; there is volition, which is being; thus these five ideas in being-as-action here are conditions for rebirth-linking in the future.

In the future there is rebirth-linking, which is consciousness; there is precipitation [in the womb], which is mentality-materiality; there is sensitivity, which is base [for contact]; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five ideas in being-as-rearising in the future have their conditions in action (kamma) done here [in the present life].

So he knows, sees, recognizes, penetrates, the four generalizations [of past cause, present result, present cause, future result], the three periods of time, and the dependent origination with three links, doing so in these twenty modes [with five modes in each generalization].

276. 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: “Understanding of embracing conditions is knowledge of the causal relationship of ideas” .

V. Comprehension

277. How is it that understanding of defining past, future and present ideas. after generalization is knowledge of comprehension?.

278. Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all materiality as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension. Any feeling whatever, … Any perception whatever, … Any formations whatever, … Any consciousness whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all consciousness as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension.

The eye, whether past, future or present, … [and so on with the rest of the 201 ideas listed in § 5 up to] … Ageing-and-death, whether past, future or present … he defines as impermanent: this is one kind of comprehension. He defines it as painful: this is one kind of comprehension. He defines it as not self: this is one kind of comprehension.

279. Understanding of defining, after generalization, thus “Materiality, whether past, future or present … is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension. Understanding of defining, after generalization, thus “Feeling, … Perception, … Formations … Consciousness, whether past, future or present … is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension.

Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed in § 5 up to] … “Ageing-and-death, whether past, future or present, is impermanent in the sense of destruction, painful in the sense of terror, not self in the sense of having no core” is knowledge of comprehension.

280. Understanding of defining, after generalization, thus: “Materiality, whether past, future or present, is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension. Understanding of defining, after generalization, thus “Feeling, … Perception, … Formations, … Consciousness, whether past, future or present, is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension.

Understanding of defining, after generalization, thus “Eye, whether past, future or present, …” [and so on with the rest of the 201 ideas listed in § 5 up to] … “Ageing-and-death, whether past, future or present … is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” is knowledge of comprehension.

281. Understanding of defining, after generalization, thus “With birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death” is knowledge of comprehension. Understanding of defining, after generalization, thus “In the past and in the future too with birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death” is knowledge of comprehension.

Understanding of defining, after generalization, thus “With being as condition there is birth; without being as condition there is no birth” … [and so on with the remaining members of the dependent origination up to] … Understanding of defining, after generalization, thus “With ignorance as condition there are formations; without ignorance as condition there are no formations” is knowledge of comprehension. Understanding of defining, after generalization, thus “In the past and in the future too with ignorance as condition there are formations; without ignorance as condition there are no formations” is knowledge of comprehension.

282. 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: “Understanding of defining past, future and present ideas after generalization is knowledge of comprehension”.

VI. Rise and Fall

283. How is it that understanding of contemplating presently-arisen ideas' change is knowledge of contemplation of rise and fall?

284. Presently-arisen materiality is born [materiality]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. Presently-arisen feeling … Presently-arisen perception … Presently-arisen formations … Presently-arisen consciousness is born [consciousness]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge.

Presently-arisen eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … Presently-arisen being is born [being]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge.

285. How many characteristics does he see who sees the rise of the five aggregates? How many characteristics does he see who sees the fall of the five aggregates? How many characteristics does he see who sees the rise and fall of the five aggregates?

He who sees the rise of the five aggregates sees twenty-five characteristics. He who sees the fall of the five aggregates sees twenty-five characteristics. He who sees the rise and fall of the five aggregates sees fifty characteristics.

286. How many characteristics does he see who sees the rise of the materiality aggregate? How many characteristics does he see who sees its fall? How many characteristics does he see who sees its rise and fall? How many characteristics does he see who sees the rise of the feeling aggregate? … of the perception aggregate? … of the formations aggregate? … How many characteristics does he see who sees the rise of the consciousness aggregate? How many characteristics does he see who sees its fall? How many characteristics does he see who sees its rise and fall? He who sees the rise of the materiality aggregate sees five characteristics, he who sees its fall sees five characteristics, he who sees its rise and fall sees ten characteristics. He who sees the rise of the feeling aggregate … of the perception aggregate … of the formations aggregate … He who sees the rise of the consciousness aggregate sees five characteristics, he who sees its fall sees five characteristics, he who sees its rise and fall sees ten characteristics.

287. What five characteristics does he see who sees the rise of the materiality aggregate?

He sees the rise of the materiality aggregate in the sense of conditioned origin thus: With the arising of ignorance there is the arising of materiality. He sees the rise of the materiality aggregate in the sense of conditioned origin thus: With the arising of craving there is the arising of materiality. He sees the rise of materiality in the sense of conditioned origin thus: With the arising of action (kamma) there is the arising of materiality. He sees the rise of materiality in the sense of conditioned origin thus: With the arising of nutriment there is the arising of materiality. He who sees the characteristic of generation sees the rise of the materiality aggregate.

He who sees the rise of the materiality aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the materiality aggregate?

He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of materiality. He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of craving … With the cessation of action (kamma) … With the cessation of nutriment there is the cessation of materiality. He who sees the characteristic of change sees the fall of the materiality aggregate.

He who sees the fall of the materiality aggregate sees these five characteristics.

He who sees rise and fall sees these ten characteristics.

288. What five characteristics does he see who sees the rise of the feeling aggregate?

He sees the rise of the feeling aggregate in the sense of conditioned origin thus: With the arising of ignorance there is the arising of feeling. He sees the rise of the feeling aggregate in the sense of conditioned origin thus: With the arising of craving … With the arising of action (kamma) … With the arising of contact there is the arising of feeling. He who sees the characteristic of generation sees the rise of the feeling aggregate. He who sees the rise of the feeling aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the feeling aggregate?

He sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of ignorance … With the cessation of craving … With the cessation of action (kamma) … With the cessation of contact there is the cessation of feeling. He who sees the characteristic of change sees the fall of the feeling aggregate.

He who sees the fall of the feeling aggregate sees these five characteristics.

He who sees rise and fall sees these ten characteristics.

289. What five characteristics does he see who sees the rise of the perception aggregate?

He sees the rise of the perception aggregate … [complete as in § 288] He who sees rise and fall sees these ten characteristics.

290. What five characteristics does he see who sees the rise of the formations aggregate?

He sees the rise of the formations aggregate … [complete as in § 288]

He who sees rise and fall sees these ten characteristics.

291. What five characteristics does he see who sees the rise of the consciousness aggregate?

He sees the rise of the consciousness aggregate in the sense of conditioned origin thus: With the arising of ignorance … With the arising of craving … with the arising of action (kamma) … With the arising of mentality-materiality there is the arising of consciousness. He who sees the characteristic of generation sees the rise of the consciousness aggregate.

He who sees the rise of the consciousness aggregate sees these five characteristics.

What five characteristics does he see who sees the fall of the consciousness aggregate?

He sees the fall of the consciousness aggregate in the sense of conditioned cessation thus: With the cessation of ignorance … With the cessation of craving … With the cessation of action (kamma) … With the cessation of mentality-materiality there is the cessation of consciousness. He who sees the characteristic of change sees the fall of the consciousness aggregate.

He who sees rise and fall sees these ten characteristics.

292. He who sees the rise of the five aggregates sees these twenty-five characteristics; he who sees their fall sees these twenty-five characteristics; he who sees their rise and fall sees these fifty characteristics.

293. 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: “Understanding of contemplation of present ideas' change is knowledge of contemplation of rise and fall”.

294. The materiality aggregate has [physical] nutriment for its origin; the three, namely feeling, perception and formations aggregates, have contact for their origin; the consciousness aggregate has mentality-materiality for its origin.

VII. Dissolution

295. How is it that understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight?

296. Cognizance with materiality as its object arises and dissolves. Having reflected on that, he contemplates the dissolution of that cognizance.

He contemplates: how does he contemplate? He contemplates as impermanent, not as permanent; he contemplates as painful, not as pleasant; he contemplates as not self, not as self; he becomes dispassionate, he does not delight; he causes greed to fade away, he does not inflame it; he causes cessation, not arising; he relinquishes, he does not grasp. When he contemplates as impermanent he abandons perception of permanence; when he contemplates as painful he abandons perception of pleasure; when he contemplates as not self he abandons perception of self; when he becomes dispassionate he abandons delight; when his greed fades away he abandons greed; when he causes cessation he abandons arising; when he relinquishes he abandons grasping.

Cognizance with feeling as its object arises … [complete as above] …

Cognizance with perception as its object arises …

Cognizance with formations as its object arises …

Cognizance with consciousness as its object arises … [complete as above] … when he relinquishes he abandons grasping.

Cognizance with eye as its object arises … [and so on with each of the 201 ideas listed in § 5 up to] …

Cognizance with ageing-and-death as its object arises … [complete as above] … when he relinquishes he abandons grasping.

297. The substitution of the object,
The transference of understanding,
The power of adverting—these
Are insight following reflexion.
Defining both to be alike
By inference from that same object,
Intentness on cessation—these
Are insight in the mark of fall.
Having reflected on the object,
Dissolution he contemplates,
Appearance then as empty—this
Is insight of higher understanding.
Skilled in the three contemplations,
And in the fourfold insight too,
Skilled in the three appearances,
The various views will shake him not.

298. 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: “Understanding of contemplating dissolution [of cognizance] after reflecting on an object is knowledge of insight”.

VIII. Appearance as Terror

299. How is it that understanding of appearance as terror is knowledge of danger?

300. (1.a.) Understanding of appearance as terror thus “Arising is terror” is knowledge of danger. Understanding of appearance as terror thus “Occurrence is terror” … “The sign is terror” … “Accumulation is terror” … “Rebirth-linking is terror” … “Destination is terror” … “Generation is terror” … “Realising is terror” … “Birth is terror” … “Ageing is terror” … “Sickness is terror” … “Death is terror” … “Sorrow is terror” … “Lamentation is terror” … Understanding of appearance as terror thus “Despair is terror” is knowledge of danger.

(1.b.) Knowledge of the state of peace (santipada) is this “Non-arising is safety”. Knowledge of the state of peace is this “Non-occurrence is safety” … [and so on with the rest of the 15 ideas listed in § 18] … Knowledge of the state of peace is this “Non-despair is safety”.

(1.c.) Knowledge of the state of peace is this “Arising is terror, non-arising is safety” … [and so on as in § 18] … Knowledge of the state of peace is this “Despair is terror, non-despair is safety”.

301. (2.a.) Understanding of appearance as terror thus “Arising is suffering” is knowledge of danger … [and so on as in § 19] … Understanding of appearance as terror thus “Despair is suffering” is knowledge of danger.

(2.b.) Knowledge of the state of peace is this “Non-arising is bliss” … Knowledge of the state of peace is this “Non-despair is bliss”.

(2.c.) Knowledge of the state of peace is this “Arising is suffering, non-arising is bliss” … Knowledge of the state of peace is this “Despair is suffering, non-despair is bliss”.

302. (3.a.) Understanding of appearance as terror thus “Arising is materialistic” is knowledge of danger … Understanding of appearance as terror thus “Despair is materialistic” is knowledge of danger.

(3.b.) Knowledge of the state of peace is this “Non-arising is unmaterialistic” … Knowledge of the state of peace is this “Non-despair is unmaterialistic”.

(3.c.) Knowledge of the state of peace is this “Despair is materialistic, non-despair is unmaterialistic”.

303. (4.a.) Understanding of appearance as terror thus “Arising is formations” is knowledge of danger … Understanding of appearance as terror thus “Despair is formations” is knowledge of danger.

(4.b.) Knowledge of the state of peace is this “Non-arising is nibbana” … Knowledge of the state of peace is this “Non-despair is nibbana”.

(4.c.) Knowledge of the state of peace is this “Arising is formations, non-arising is nibbana” … Knowledge of the state of peace is this “Despair is formations, non-despair is nibbana”.

304. He contemplates as suffering
Arising, occurrence, and the sign,
Accumulation, rebirth-linking—
And this his knowledge is of danger.
He contemplates as bliss no-arising,
And no-occurrence, and no-sign,
No-accumulation, no rebirth-linking
And this his knowledge is of peace.
This knowledge about danger has
Five sources for its origin;
Knowledge of peace has also five—
Ten knowledges he understands.
When skilled in these two kinds of knowledge
The various views will shake him not.

305. 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: “Understanding of appearance as terror is knowledge of danger”.