1.1. Treatise on Knowledge (PS1.1)

IX. Equanimity about Formations

306. How is it that understanding of desire for deliverance, of reflexion and of composure, is knowledge of the kinds of equanimity about formations?

307. Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] arising is knowledge of equanimity about formations. Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] occurrence … [and so on with the rest of the 15 ideas listed in § 18] … Understanding of desire for deliverance, of reflexion, and of composure, [occupied with] despair is knowledge of equanimity about formations.

308. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is suffering” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is suffering” is knowledge of equanimity about formations.

309. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is terror” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is terror” is knowledge of equanimity about formations.

310. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is materialistic” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is materialistic” is knowledge of equanimity about formations.

311. Understanding of desire for deliverance, of reflexion, and of composure, thus “Arising is formations” is knowledge of equanimity about formations … Understanding of desire for deliverance, of reflexion, and of composure, thus “Despair is formations” is knowledge of equanimity about formations.

312. Arising is formations; he looks on with equanimity at those formations: thus it is equanimity about formations. The formations and the equanimity are both formations; he looks on with equanimity at those formations: thus it is equanimity about formations. Occurrence is formations; … Despair is formations; he looks on with equanimity at those formations: thus it is equanimity about formations. The formations and the equanimity are both formations; he looks on with equanimity at those formations: thus it is equanimity about formations.

313. In how many aspects is there guidance of cognizance in equanimity about formations?

There is guidance of cognizance in equanimity about formations in eight aspects.

314. How many aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man? How many aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)? How many aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed? The guidance of cognizance in equanimity about formations has two aspects in the case of the ordinary man. The guidance of cognizance in equanimity about formations has three aspects in the case of the initiate (trainer). The guidance of cognizance in equanimity about formations has three aspects in the case of one who is without greed.

315. What two aspects has the guidance of cognizance in equanimity about formations in the case of the ordinary man?

An ordinary man either delights in equanimity about formations, or he sees it with insight. The guidance of cognizance in equanimity about formations has these two aspects in the case of the ordinary man.

316. What three aspects has the guidance of cognizance in equanimity about formations in the case of the initiate (trainer)?

An initiate (trainer) either delights in equanimity about formations, or he sees it with insight, or after reflecting he enters upon the attainment of fruition [of the path]. The guidance of cognizance in equanimity about formations has these three aspects in the case of the initiate (trainer).

317. What three aspects has the guidance of cognizance in equanimity about formations in the case of one who is without greed?

One who is without greed either sees equanimity about formations with insight, or after reflecting he enters upon the attainment of fruition or by looking on at it with equanimity he dwells in the void abiding or in the signless abiding or in the desireless abiding. The guidance of cognizance in equanimity about formations has these three aspects in the case of one who is without greed.

318. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man and the initiate (trainer)?

When an ordinary man delights in equanimity about formations he defiles his cognizance, and that is an obstacle to development, an obstruction to penetration, a condition for future rebirth-linking. When an initiate (trainer) delights in equanimity about formations he defiles his cognizance, and that is an obstacle to development, an obstruction to further penetration, a condition for future rebirth-linking. That is how there is identical guidance of cognizance in equanimity about formations in the case of the ordinary man and the initiate (trainer).

319. How is there identical guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man sees equanimity about formations with insight as impermanent, as painful, as not self. An initiate (trainer) sees equanimity about formations with insight as impermanent, as painful, as not self. One without greed sees equanimity about formations as impermanent, as painful, as not self. That is how there is identical guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed.

320. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

Equanimity about formations is profitable in an ordinary man. Equanimity about formations is profitable in an initiate (trainer). Equanimity about formations is indeterminate in one who is without greed. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is profitable and unprofitable.

321. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

In the case of the ordinary man equanimity about formations is sometimes clearly recognized and sometimes not clearly recognized. In the case of the initiate (trainer) equanimity about formations is sometimes clearly recognized and sometimes not clearly recognized. In the case of one who is without greed equanimity about formations is always clearly recognized. That is how there is different guidance of cognizance in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is recognized and not recognized.

322. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man sees equanimity about formations with immature insight. An initiate (trainer) also sees equanimity about formations with immature insight. One without greed sees equanimity about formations with mature insight. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of maturity and immaturity.

323. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man sees equanimity about formations with insight in order to obtain the stream-entry path by abandoning three fetters. An initiate (trainer) sees equanimity about formations with insight in order to obtain a higher [path], the three fetters having been abandoned. One who is without greed sees equanimity about formations with insight in order to abide in bliss here and now, all defilements having been abandoned. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed in the sense of what is abandoned and unabandoned.

324. How is there different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed?

An ordinary man either delights in equanimity about formations, or he sees it with insight. An initiate (trainer) either delights in equanimity about formations, or he sees it with insight, or after reflecting he enters upon the attainment of fruition [of the path]. One who is without greed either sees equanimity about formations with insight, or after reflecting he enters upon the attainment of fruition, or by looking on at it with equanimity he dwells in the void abiding or in the signless abiding or in the desireless abiding. That is how there is different guidance of cognizance in equanimity about formations in the cases of the ordinary man, the initiate (trainer) and one who is without greed, in the sense of abiding and attainment.

325. How many kinds of equanimity about formations arise through serenity? How many kinds of equanimity about formations arise through insight?

Eight kinds of equanimity about formations arise through serenity. Ten kinds of equanimity about formations arise through insight.

326. What eight kinds of equanimity about formations arise through serenity?

Understanding of reflexion on the hindrances for the purpose of obtaining the first jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on applied thought and sustained thought for the purpose of obtaining the second jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on happiness for the purpose of obtaining the third jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on pleasure and pain for the purpose of obtaining the fourth jhana, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of materiality, perception of resistance, and perceptions of variety, for the purpose of obtaining the attainment of the base consisting of boundless space, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of the base consisting of boundless space for the purpose of obtaining the attainment of the base consisting of boundless consciousness, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on perception of the base consisting of boundless consciousness for the purpose of obtaining the attainment of the base consisting of nothingness, and of composure, is knowledge of equanimity about formations. Understanding of reflexion on the perception of the base consisting of nothingness for the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception, and of composure, is knowledge of equanimity about formations.

These eight kinds of equanimity about formations arise through serenity.

327. What ten kinds of equanimity about formations arise through insight?

Understanding of reflexion on arising, occurrence, the sign, accumulation, rebirth-linking, destination, generation, realising, birth, ageing, sickness, death, sorrow, lamentation, despair, and of composure, for the purpose of attaining the stream-entry path, is knowledge of equanimity about formations. Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the fruition of stream-entry, is knowledge of equanimity about formations. Understanding … 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 … the void abiding …] Understanding of reflexion on arising, … despair, and of composure, for the purpose of attaining the [signless abiding] and of composure, is knowledge of equanimity about formations.

These ten kinds of equanimity about formations arise through insight.

328. How many kinds of equanimity about formations are profitable? How many are unprofitable? How many are indeterminate?

Fifteen kinds of equanimity about formations are profitable. Three kinds of equanimity about formations are indeterminate. There is no unprofitable equanimity about formations.

329. [Now] understanding of reflexion
And composure [is as follows]:
The eight domains for cognizance
Are: two for ordinary men,
And three for the initiate,
And three for one without greed, whereby
His cognizance has turned away.
For concentration eight conditions,
And ten domains for knowledge, too:
These constitute the eighteen kinds
Of equanimity about formations,
Which are themselves conditions for
[All] the three kinds of liberations.
[So] he who has with understanding
Engendered [all] these eighteen modes
Is skilled in equanimity
About formations, and therefore
The various views will shake him not.

330. 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 desire for deliverance, of reflexion, and of composure, is knowledge of the kinds of equanimity about formations”.

Section X. Change of Lineage

331. How is it that understanding of emergence and turning away from the external is change-of-lineage knowledge?

332. It overcomes arising, thus it is change of lineage. It overcomes occurrence, … the sign … accumulation … rebirth-linking … destination … generation … realising … birth … ageing … sickness … death … sorrow … lamentation … it overcomes despair, thus it is change of lineage. It overcomes the sign of formations externally, thus it is change of lineage.

It enters into non-arising, thus it is change of lineage. It enters into non-occurrence, … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage.

Having overcome arising, it enters into non-arising, thus it is change of lineage. Having overcome occurrence, it enters into non-occurrence, … Having overcome despair, it enters into non-despair, thus it is change of lineage. Having overcome the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage.

333. It emerges from arising, thus it is change of lineage. It emerges from despair, thus it is change of lineage. It emerges from the sign of formations externally, thus it is change of lineage.

It enters into non-arising, thus it is change of lineage … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage.

Having emerged from arising, it enters into non-arising, thus it is change of lineage … Having emerged from despair, it enters into non-despair, thus it is change of lineage. Having emerged from the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage.

334. It turns away from arising, thus it is change of lineage … It turns away from despair, thus it is change of lineage. It turns away from the sign of formations externally, thus it is change of lineage.

It enters into non-arising, thus it is change of lineage … It enters into non-despair, thus it is change of lineage. It enters into cessation, nibbana, thus it is change of lineage.

Having turned away from arising, it enters into non-arising, thus it is change of lineage … Having turned away from despair, it enters into non-despair, thus it is change of lineage. Having turned away from the sign of formations externally, it enters into cessation, nibbana, thus it is change of lineage.

335. How many ideas of change of lineage arise through serenity? How many ideas of change of lineage arise through insight?

Eight ideas of change of lineage arise through serenity. Ten ideas of change of lineage arise through insight.

336. What eight ideas of change of lineage arise through serenity?

For the purpose of obtaining the first jhana it overcomes the hindrances, thus it is change of lineage. For the purpose of obtaining the second jhana … [and so on as in § 326 up to] … For the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception it overcomes the perception of the base consisting of nothingness, thus it is change of lineage.

These eight ideas of change of lineage arise through serenity.

337. What ten ideas of change of lineage arise through insight?

For the purpose of obtaining the stream-entry path it overcomes arising, occurrence, … [and so on as in § 327 up to] … despair, the sign of formations externally, thus it is change of lineage. For the purpose of attaining the fruition of stream-entry it overcomes arising, … despair, the sign of formations externally, thus it is change of lineage. For the purpose of attaining 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 … the void abiding …] For the purpose of attaining the [signless abiding] it overcomes arising, … despair, the sign of formations externally, thus it is change of lineage.

These ten ideas of change of lineage arise through insight.

338. How many ideas of change of lineage are profitable? How many are unprofitable? How many are indeterminate?

Fifteen ideas of change of lineage are profitable. Three ideas of change of lineage are indeterminate. There is no unprofitable idea of change of lineage.

339. The materialistic and the reverse,
Desire and desirelessness,
The fettered and unfettered too,
Emerged and also unemerged.
For concentration eight conditions,
And ten domains for knowledge, too:
These constitute the eighteen kinds
Of change of lineage ideas.
Which are themselves conditions for
[All] the three kinds of liberations.
[So] he who has with understanding
Engendered [all] these eighteen modes
Is skilled in turning away as well
As in emergence, and therefore
The various views will shake him not.

340. 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 emergence and turning away from the external is change of lineage knowledge”.

Section XI.. The Path

341. How is it that understanding of emergence and turning away from both [the external and internal] is knowledge of the path?

342. At the moment of the stream-entry path:

Right view in the sense of seeing (a) emerges from wrong view, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

Right thought in the sense of directing onto (a) emerges …

Right speaking in the sense of embracing (a) emerges …

Right acting in the sense of originating (a) emerges …

Right living in the sense of cleansing (a) emerges …

Right effort in the sense of exerting (a) emerges …

Right mindfulness in the sense of establishing (a) emerges …

Right concentration in the sense of non-distraction (a) emerges from wrong concentration and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

343. At the moment of the once-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction (a) emerges from the gross fetters of greed for sensual-desires and of resistance, from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

344. At the moment of the non-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction, (a) emerges from secondary fetters of greed for sensual desires and of resistance, from secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

345. At the moment of the arahant path:

Right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, from the underlying tendencies to conceit (pride), to ignorance, and it emerges from defilements and from aggregates that occur consequent upon them, and (b) externally it emerges from all signs; hence it was said: “Knowledge of the path is understanding of emergence and turning away from both”.

346. He consumes (read with PsA jhāpeti) the unborn with the born:
This is how (read) jhāna gets its name.
Through skill in jhana-liberation
The various views will shake him not.
If after concentrating he sees with insight,
And likewise after insight he concentrates,
Then insight and serenity advance
Level and yoked together evenly.
Seeing formations as painful
And cessation as pleasant
Understanding from both emerges
To touch the Deathless State.
He knows the way of liberation
Skilled in difference and unity;
When skilled in the two kinds of knowledge,
The various views will shake him not.

347. 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 emergence and turning away from both is knowledge of the path”.

Section XII. Fruition

348. How is it that understanding of tranquillization of the tasks is knowledge of fruition?

349. At the moment of the stream-entry path:

Right view in the sense of seeing emerges from wrong view, and it emerges from defilements and from aggregates that occur consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillizing of that task: this is the fruition of the path.

Right thought in the sense of directing onto emerges …

Right speaking in the sense of embracing emerges …

Right acting in the sense of originating emerges …

Right living in the sense of cleansing emerges …

Right effort in the sense of exerting emerges …

Right mindfulness in the sense of establishing emerges …

Right concentration in the sense of non-distraction emerges from wrong concentration and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right concentration arises because of the tranquillization of that task: this is the fruition of the path.

350. At the moment of the once-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from the gross fetters of greed for sensual desires and of resistance, from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path.

351. At the moment of the non-return path:

Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from the secondary fetters of greed for sensual desires and of resistance, from the secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path.

352. At the moment of the arahant path:

Right view in the sense of seeing … right concentration in the sense of non-distraction emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, from the underlying tendencies to conceit (pride), to greed for being, and to ignorance, and it emerges from defilements and from aggregates consequent upon them, and externally it emerges from all signs. Right view arises because of the tranquillization of that task: this is the fruition of the path.

353. 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 tranquillization of the tasks is knowledge of fruition”.

Section XIII. Deliverance

354. How is it that understanding of contemplating what is cut off is knowledge of deliverance?

355. By the stream-entry path the following imperfections are completely cut off in his own cognizance:

[wrong] view of individuality,

uncertainty,

misapprehension of virtue and duty,

the underlying tendency to [wrong] view,

the underlying tendency to uncertainty.

Cognizance is liberated, completely liberated, from these five imperfections with their modes of obsession.

Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”.

356. By the once-return path the following imperfections are completely cut off in his own cognizance:

the gross fetter of greed for sensual-desires,

the gross fetter of resistance,

the gross underlying tendency to greed for sensual-desires,

the gross underlying tendency to resistance.

Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession.

Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”.

357. By the non-return path the following imperfections are completely cut off in his own cognizance:

the secondary fetter of greed for sensual-desires,

the secondary fetter of resistance,

the secondary underlying tendency to greed for sensual desires,

the secondary underlying tendency to resistance.

Cognizance is liberated, completely liberated, from these four imperfections with their modes of obsession.

Knowledge is in the sense of deliverance from that and understanding is in the sense of the act of understanding that. Hence it was said: “Understanding of contemplating what is cut off is knowledge of deliverance”.

358. By the arahant path the following imperfections are completely cut off in his own cognizance:

greed for material [being],

greed for immaterial [being],

conceit (pride),

agitation,

ignorance,

the underlying tendency to conceit (pride),

the underlying tendency to greed for being,

the underlying tendency to ignorance.

Cognizance is liberated, completely liberated, from these eight imperfections with their modes of obsession.

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 what is cut off is knowledge of deliverance”.

Section XIV. Reviewing

359. How is it that understanding of insight into ideas then arrived at is knowledge of reviewing?

360. At the moment of the stream-entry path:

Right view in the sense of seeing is then arrived at, right thought in the sense of directing onto is then arrived at, right speaking in the sense of embracing …, right acting in the sense of originating …, right living in the sense of cleansing …, right effort in the sense of exerting …, right mindfulness in the sense of establishing …, right concentration in the sense of non-distraction is then arrived at; the mindfulness enlightenment factor in the sense of establishing is then arrived at, the investigation-of-ideas enlightenment factor in the sense of investigating …, the energy enlightenment factor in the sense of exerting …, the happiness enlightenment factor in the sense of intentness upon …, the tranquillity enlightenment factor in the sense of peace …, the concentration enlightenment factor in the sense of non-distraction …, the equanimity enlightenment factor in the sense of reflexion is then arrived at;

the faith power in the sense of unshakability by non-faith is then arrived at, the energy power in the sense of unshakability by idleness …, the mindfulness power in the sense of unshakability by negligence …, the concentration power in the sense of unshakability by agitation …, the understanding power in the sense of unshakability by ignorance is then arrived at;

the faith faculty in the sense of resolution is then arrived at, the energy faculty in the sense of exertion …, the mindfulness faculty in the sense of establishing …, the concentration faculty in the sense of non-distraction …, the understanding faculty in the sense of seeing is then arrived at; the faculties in the sense of dominance are then arrived at; the powers in the sense of unshakability …, the enlightenment factors in the sense of outlet …, the path in the sense of cause …, the foundations of mindfulness in the sense of establishing …, the right endeavours in the sense of endeavouring … the bases for success in the sense of succeeding …, the actualities in the meaning of suchness (trueness) are then arrived at;

serenity in the sense of non-distraction is then arrived at, insight in the sense of contemplation …, serenity and insight in the sense of single function …, coupling in the sense of non-excess is then arrived at;

purification of virtue in the sense of restraint is then arrived at, purification of cognizance in the sense of non-distraction …, purification of view in the sense of seeing …, liberation in the sense of being freed …, recognition in the sense of penetration …, deliverance in the sense of giving up …, knowledge of destruction in the sense of cutting off is then arrived at;

in the sense of root, zeal is then arrived at; in the sense of originating, attention …; in the sense of combining, contact …; in the sense of meeting, feeling …; in the sense of being foremost, concentration …; in the sense of dominance, mindfulness …; in the sense of being highest of all, understanding …; in the sense of being the core (taste), deliverance …; in the sense of end, nibbana, which merges in the deathless, is then arrived at.

Having emerged, he reviews. These ideas are then arrived at.

361. At the moment of the fruition of stream entry:

Right view in the sense of seeing is then arrived at; right thought … [and so on as in § 360 up to] …, deliverance in the sense of giving up …, knowledge of non-arising in its meaning of tranquillization is then arrived at; zeal in the sense of root is then arrived at; attention … [and so on as in § 360 up to] …, nibbana, which merges in the deathless, in the sense of end is then arrived at.

Having emerged, he reviews. These ideas are then arrived at.

362. At the moment of the once-return path: … [as in § 360] …

363. At the moment of the fruition of once-return: … [as in § 361] …

364. At the moment of the non-return path: … [as in § 360] …

365. At the moment of the fruition of non-return: … [as in § 361] …

366. At the moment of the arahant path: … [as in § 360] …

367. At the moment of the fruition of arahantship: Right view … [and so on as in § 361 up to] …, nibbana, which merges in the deathless, in the sense of end is then arrived at.

Having emerged he reviews. These ideas are then arrived at.

368. 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 insight into ideas then arrived at is knowledge of reviewing”.

Section XV. Defining Internally

369. How is it that understanding of defining internally is knowledge of difference in the physical bases?

370. How does he define ideas internally?

He defines the eye internally, he defines the ear internally, … the nose … the tongue … the body …, he defines the mind internally.

371. How does he define the eye internally?

He defines thus: Eye is produced by ignorance. He defines thus: Eye is produced by craving … Eye is produced by action … Eye is produced by nutriment … Eye is derived [by clinging] from the four great entities … Eye is arisen … He defines thus: Eye is arrived at. He defines thus: Eye, not having been, having been produced, will not be. He defines eye as spatially finite. He defines thus: Eye is unlasting, uneternal, subject to change. He defines thus: Eye is impermanent, formed, dependently-arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation. He defines the eye as impermanent, not as permanent; he defines it as painful, not as pleasant; he defines it as not self, not as self; he becomes dispassionate, he does not delight; he causes the fading of greed, he does not inflame it; he causes cessation, he does not originate; he relinquishes, he does not grasp. Defining as impermanent, he abandons perception of permanence; defining as painful, he abandons perception of pleasure; defining as not self, he abandons perception of self; becoming dispassionate, he abandons delighting; causing fading away, he abandons greed; causing cessation, he abandons originating; relinquishing, he abandons grasping. That is how he defines the eye internally.

372. How does he define the ear internally? … [as in § 371] …

373. How does he define the nose internally? … [as in § 371] …

374. How does he define the tongue internally? … [as in § 371] …

375. How does he define the body internally? … [as in § 371] …

376. How does he define the mind internally? … [as in § 371] … That is how he defines the mind internally.

377. That is how he defines ideas internally. 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 internally is knowledge of difference in the physical bases”.

Section XVI. Defining Externally

378. How is it that understanding of defining externally is knowledge of difference in the domains [of the physical bases]?

379. How does he define ideas externally?

He defines visible objects externally, he defines sounds … odours … flavours … tangible objects … he defines ideas externally.

380. How does he define visible objects externally?

He defines thus: Visible objects are produced by ignorance. He … [and so on as in § 371 up to] … relinquishing, he abandons grasping. That is how he defines visible objects externally.

381.–385. How does he define sounds externally … [and so on as in §§ 372–376 up to] … That is how he defines ideas externally.

386. [That is how he defines ideas externally.] 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 externally is knowledge of difference in the domains [of the physical bases]”.

Section XVII. Behaviour

387. How is it that understanding of defining behaviour is knowledge of difference in behaviour?

388. Behaviour: there are three kinds of behaviour: behaviour of consciousness, behaviour of unknowing, behaviour of knowledge.

389. What is behaviour of consciousness?

The act of functional indeterminate adverting for the purpose of seeing visible objects is a behaviour of consciousness. The meaning of seeing visible objects as eye-consciousness is a behaviour of consciousness. Resultant mind-principle [occurring] as the act of directing onto [the object] because visible objects have been seen is a behaviour of consciousness. Resultant mind-consciousness-principle [occurring] because of the directing onto visible objects is a behaviour of consciousness.

The act of functional indeterminate adverting for the purpose of hearing sounds is a behaviour of consciousness. The meaning of hearing sounds as ear consciousness is a behaviour of consciousness … [and so on as above] …

The act of functional indeterminate adverting for the purpose of smelling odours …

The act of functional indeterminate adverting for the purpose of tasting flavours …

The act of functional indeterminate adverting for the purpose of touching tangible objects …

The act of functional indeterminate adverting for the purpose of cognizing ideas is a behaviour of consciousness. The meaning of cognizing ideas as mind-consciousness is a behaviour of consciousness. Resultant mind-principle [occurring] as the act of directing onto [the object] because ideas have been cognized is a behaviour of consciousness. Resultant mind-consciousness-principle [occurring] because of the directing onto ideas is a behaviour of consciousness.

390. Behaviour of consciousness: In what sense behaviour of consciousness?

It behaves without greed: this is a behaviour of consciousness. It behaves without hate: this is a behaviour of consciousness. It behaves without delusion: … It behaves without conceit (pride): … It behaves without [wrong] view: … It behaves without agitation: … It behaves without uncertainty: … It behaves without underlying tendency: … It behaves dissociated from greed: … It behaves dissociated from hate: … It behaves dissociated from delusion: … It behaves dissociated from conceit (pride): … It behaves dissociated from [wrong] view: … It behaves dissociated from agitation: … It behaves dissociated from uncertainty: … It behaves dissociated from underlying tendency: … It behaves dissociated from profitable actions … It behaves dissociated from unprofitable actions: … It behaves dissociated from reprehensible actions: … It behaves dissociated from unreprehensible actions: … It behaves dissociated from dark actions: … It behaves dissociated from bright actions: … It behaves dissociated from pleasure-yielding actions: … It behaves dissociated from pain-yielding actions: … It behaves dissociated from actions resulting in pleasure: … It behaves dissociated from actions resulting in pain: … It behaves towards what is cognized [object]: This is a behaviour of consciousness. Such is the behaviour of consciousness: this is a behaviour of consciousness. This cognizance is naturally pure in the sense of absence of defilement: this is a behaviour of consciousness.

This is behaviour of consciousness.

391. What is behaviour of unknowing?

The act of functional indeterminate adverting for the purpose of the impulsion of greed for agreeable visible objects is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of hate for disagreeable visible objects is behaviour of consciousness: the act of impulsion of hate is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of delusion for an object irrespective of either [greed or hate] is behaviour of consciousness: the act of impulsion of delusion is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of conceit (pride) as a shackle is behaviour of consciousness: the act of impulsion of conceit (pride) is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of [wrong] view as misapprehension is behaviour of consciousness: the act of impulsion of [wrong] view is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of the impulsion of agitation as distraction is behaviour of consciousness: the act of impulsion of agitation is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of uncertainty as unconclusiveness is behaviour of consciousness: the act of impulsion of uncertainty is behaviour of unknowing. The act of functional indeterminate adverting for the purpose of impulsion of underlying-tendency as inveteracy is behaviour of consciousness: the act of impulsion of underlying-tendency is behaviour of unknowing.

The act of functional indeterminate adverting for the purpose of the impulsion of greed for sounds is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The act … [and so on as above] …

… of greed for odours …

… of greed for flavours …

… of greed for tangible objects …

The act of functional indeterminate adverting for the purpose of the impulsion of greed for ideas is behaviour of consciousness: the act of impulsion of greed is behaviour of unknowing. The … [and so on as above up to] … The act of functional indeterminate adverting for the purpose of the impulsion of underlying-tendency is behaviour of consciousness: the act of impulsion of underlying-tendency is behaviour of unknowing.

392. Behaviour of unknowing: in what sense behaviour of unknowing?

It behaves with greed: this is a behaviour of unknowing. It behaves with hate: this is a behaviour of unknowing. It behaves with delusion: this is a behaviour of unknowing. It behaves with conceit (pride): this is a behaviour of unknowing … It behaves with [wrong] view: … It behaves with agitation: … It behaves with uncertainty: … It behaves with underlying tendency: … It behaves associated with greed: … It behaves associated with hate: … It behaves associated with delusion: … It behaves associated with conceit (pride): … It behaves associated with [wrong] view: … It behaves associated with agitation: … It behaves associated with uncertainty: … It behaves associated with underlying-tendency: … It behaves dissociated from profitable actions: … It behaves associated with unprofitable actions: … It behaves associated with reprehensible actions: … It behaves dissociated from unreprehensible actions: … It behaves associated with dark actions: … It behaves dissociated from bright actions: … It behaves dissociated from pleasure-yielding actions: … It behaves associated with pain-yielding actions: … It behaves dissociated from actions resulting in pleasure: … It behaves associated with actions resulting in pain: … It behaves towards what is not known: this is a behaviour of unknowing. Such is the behaviour of unknowing: this is a behaviour of unknowing.

This is behaviour of unknowing.

393. What is behaviour of knowledge?

The act of functional indeterminate adverting for the purpose of contemplating impermanence is a behaviour of consciousness: the contemplation of impermanence is a behaviour of knowledge. The act of functional indeterminate adverting for the purpose of contemplating pain … for the purpose of contemplating not self … for the purpose of contemplating dispassion … for the purpose of contemplating fading away … for the purpose of contemplating cessation … for the purpose of contemplating relinquishment … for the purpose of contemplating destruction … for the purpose of contemplating fall … for the purpose of contemplating change … for the purpose of contemplating the signless … for the purpose of contemplating the desireless … for the purpose of contemplating voidness … for the purpose of insight into ideas which is the higher understanding … for the purpose of correct knowledge and insight … for the purpose of contemplating danger … for the purpose of contemplating reflexion is a behaviour of consciousness: the contemplation of reflexion is a behaviour of knowledge. The act of functional indeterminate adverting for the purpose of contemplating turning away is a behaviour of consciousness: the contemplation of turning away is a behaviour of knowledge. The stream-entry path is a behaviour of knowledge. 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 is a behaviour of knowledge. The fruition of arahantship is a behaviour of knowledge.

394. Behaviour of knowledge: in what sense behaviour of knowledge?

It behaves without greed: this is a behaviour of knowledge. It behaves without hate: … It behaves without delusion: … It behaves without conceit (pride): … It behaves without [wrong] view: … It behaves without agitation: … It behaves without uncertainty: … It behaves without underlying-tendency: … It behaves dissociated from greed: … It behaves dissociated from hate: … It behaves dissociated from delusion: … It behaves dissociated from conceit (pride): … It behaves dissociated from [wrong] view: … It behaves dissociated from agitation: … It behaves dissociated from uncertainty: … It behaves dissociated from underlying-tendency: … It behaves associated with profitable actions: … It behaves dissociated from unprofitable actions: … It behaves dissociated from reprehensible actions: … It behaves associated with unreprehensible actions: … It behaves dissociated from dark actions: … It behaves associated with bright actions: … It behaves associated with pleasure-yielding actions: … It behaves dissociated from pain-yielding actions: … It behaves associated with actions resulting in pleasure: … It behaves dissociated from actions resulting in pain: … It behaves towards the known: this is a behaviour of knowledge. Such is the behaviour of knowledge: this is a behaviour of knowledge.

This is behaviour of knowledge.

395. The behaviour of consciousness is one, the behaviour of unknowing is another, the behaviour of knowledge is another.

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 behaviour is knowledge of difference in behaviour”.

Section XVIII. Planes

396. How is it that understanding of defining four ideas is knowledge of difference in plane?

397. There are four planes: the sensual-desire sphere, the material sphere, the immaterial sphere, and the unincluded sphere.

398. What is the sensual-desire sphere plane?

Making the Avīci Hell the lower limit and making the Paranimmitavasavatti deities the upper limit, the aggregates, principles, bases, materiality, feeling, perception, formations, and consciousness, that are in this interval, have their sphere here, are included here: these are the sensual-desire sphere plane.

399. What is the material-sphere plane? Making the Brahmā World the lower limit and the Akaniṭṭha (Highest) deities the upper limit, the ideas of cognizance and consciousness-concomitants in one who has attained [that plane by meditation] or who has been reborn [there] or who [as an arahant] is abiding [there] in comfort here and now, which [ideas] have their sphere here, are included here: these are the material-sphere plane.

400. What is the immaterial-sphere plane? Making the deities of the base consisting of boundless space the lower limit and the deities of the base consisting of neither perception nor non-perception the upper limit, the ideas of cognizance and consciousness-concomitants in one who has attained or has been reborn or who is abiding in comfort here and now, which [ideas] have their sphere here, are included here: these are the immaterial-sphere plane.

401. What is the unincluded plane? The unincluded paths and fruitions of the paths and the unformed principle: these are the unincluded plane.

These are four planes.

402. Other four planes: four foundations of mindfulness, four right endeavours, four bases for success (roads to power), four jhanas, four measureless states, four immaterial-sphere attainments, four discriminations, four kinds of progress, four supporting objects, four Noble Ones' Heritages, four instances of help, four blessings, four steps in the True Idea.

These are [each] four planes.

403. 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 four ideas is knowledge of difference in plane”.

Section XIX. Ideas

404. How is it that understanding of defining nine ideas is knowledge of difference in ideas?

405. How does he define ideas?

He defines sensual-desire-sphere ideas as profitable, he defines them as unprofitable, he defines them as indeterminate. He defines material-sphere ideas as profitable, he defines them as indeterminate. He defines immaterial-sphere ideas as profitable, he defines them as indeterminate. He defines unincluded ideas as profitable, he defines them as indeterminate.

406. How does he define sensual-desire-sphere ideas as profitable, define them as unprofitable, define them as indeterminate?

He defines the ten profitable courses of action as profitable, he defines the ten unprofitable courses of action as unprofitable. He defines materiality and action-result [cognizance] and functional [cognizance] as indeterminate. This is how he defines sensual-desire-sphere ideas as profitable, defines them as unprofitable, defines them as indeterminate.

How does he define material-sphere ideas as profitable, define them as indeterminate?

He defines the four jhanas as profitable for one established [by rebirth] here [in the sensual-desire sphere], he defines the four jhanas as indeterminate for one reborn there [in the material sphere]. This is how he defines material-sphere ideas as profitable, defines them as indeterminate.

How does he define immaterial-sphere ideas as profitable, define them as indeterminate?

He defines the four immaterial-sphere attainments as profitable for one established here, he defines the four immaterial-sphere attainments as indeterminate for one reborn there. This is how he defines immaterial-sphere ideas as profitable, defines them as indeterminate.

How does he define unincluded ideas as profitable, define them as indeterminate?

He defines the four paths as profitable. He defines the four fruits of asceticism and nibbana as indeterminate. This is how he defines unincluded ideas as profitable, defines them as indeterminate.

This is how he defines ideas.

407. Nine ideas rooted in gladness: When he gives attention [to an object] as impermanent gladness springs up in him; when he is glad happiness springs up in him; when his mind is happy his body becomes tranquil; when his body is tranquil he feels pleasure; when he has pleasure his cognizance becomes concentrated; when his cognizance is concentrated he knows and sees correctly; when he knows and sees correctly he becomes dispassionate; when he becomes dispassionate his greed fades away; with the fading away of greed he is liberated. When he gives attention [to an object] as painful … When he gives attention [to an object] as not self … with the fading away of greed he is liberated.

408. When he sees materiality as impermanent gladness springs up in him; … When he sees feeling … perception … formations … consciousness as impermanent … as painful … as not self gladness springs up in him; … with the fading away of greed he is liberated.

When he sees eye as impermanent gladness … [and so on repeating as in § 407 for each of the rest of the 201 ideas listed in § 5 up to] … When he sees ageing-and-death as impermanent gladness … with the fading away of greed he is liberated.

These are the nine ideas rooted in gladness.

409. Nine ideas rooted in careful attention.

When he gives attention [to an object] as impermanent gladness springs up in him; when he is glad happiness springs up in him; when he is happy his body becomes tranquil; when his body is tranquil he feels pleasure; when he has pleasure his cognizance becomes concentrated; with his concentrated cognizance he understands correctly “This is suffering”, he understands correctly “This is the origin of suffering”, he understands correctly “This is the cessation of suffering”, he understands correctly “This is the way leading to the cessation of suffering”. When he gives attention [to an object] as painful … When he gives attention [to an object] as not self gladness springs up in him; … he understands correctly “This is the way leading to the cessation of suffering”.

410. When he sees materiality as impermanent gladness springs up in him; … When he sees feeling … perception … formations … consciousness as impermanent … as painful … as not self gladness springs up in him; … he understands correctly “This is the way leading to the cessation of suffering”.

When he sees eye as impermanent gladness … [and so on repeating as in § 409 for each of the rest of the 201 ideas listed in § 5 up to] … When he sees ageing-and-death as impermanent gladness … he understands correctly “This is the way leading to the cessation of suffering”.

These are the nine ideas rooted in careful attention.

411. Nine kinds of difference.

Due to difference of principle, difference of contact arises. Due to difference of contact difference of feeling arises. Due to difference of feeling difference of perception arises. Due to difference of perception difference of thinking arises. Due to difference of thinking difference of zeal arises. Due to difference of zeal difference of anguish arises. Due to difference of anguish difference of search arises. Due to difference of search difference of gain arises.

These are the nine kinds of difference.

412. 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 nine ideas is knowledge of difference in ideas”.

Section XX–XXIV. Direct Knowledge etc.

413. How is it that (XX) understanding as direct knowledge is knowledge in the sense of what-is-known? That (XXI) understanding as full understanding is knowledge in the sense of judging (investigating)? That (XXI) abandoning is knowledge in the sense of giving up? That (XXIII) understanding as developing is knowledge in the sense of single Junction? That (XXIV) understanding as realizing is knowledge in the sense of sounding?

414. Whatever ideas are directly known are known. Whatever ideas are fully understood are judged (investigated). Whatever ideas are abandoned are given up. Whatever ideas are developed have a single function (taste). Whatever ideas are realized are sounded.

415. Knowledge is in the sense of that being known and understanding is in the sense of understanding that. Hence it was said: “Understanding as direct knowledge is knowledge in the sense of what is known; understanding as full understanding is knowledge in the sense of judging (investigating); understanding as abandoning is knowledge in the sense of giving up; understanding as developing is knowledge in the sense of single function (taste); understanding as realizing is knowledge in the sense of sounding”.

Section XXV–XXVIII. The Four Discriminations

416. How is it that (XXV) understanding of difference in meaning is knowledge of the discrimination of meaning? That (XXVI) understanding of difference in ideas is knowledge of the discrimination of ideas? That (XXVII) understanding of difference in language is knowledge of the discrimination of language? That (XXVIII) understanding of difference in perspicuity is knowledge of the discrimination of perspicuity?

417. The faith faculty is an idea, the energy faculty is an idea, the mindfulness faculty is an idea, the concentration faculty is an idea, the understanding faculty is an idea. The faith faculty is one idea, the energy faculty another idea, the mindfulness faculty another idea, the concentration faculty another idea, the understanding faculty another idea. These various faculties are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in ideas is knowledge of discrimination of ideas”.

418. Meaning as resolution is a meaning, meaning as exertion is a meaning, meaning as establishing is a meaning, meaning as non-distraction is a meaning, meaning as seeing is a meaning. Meaning as resolution is one meaning, meaning as exertion is another meaning, meaning as establishing is another meaning, meaning as non-distraction is another meaning, meaning as seeing is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”.

419. There are enunciation of word-language in order to indicate these five ideas and enunciation of word-language in order to indicate these five meanings. The language for the ideas is one, the language for the meanings is another. These various languages are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in language is knowledge of discrimination of language”.

420. There are instances of knowledge of these five sorts of idea and instances of knowledge of these five sorts of meaning, and instances of knowledge of these ten sorts of language. The instances of knowledge of the sorts of idea are one, the instances of knowledge of the sorts of meaning are another, the instances of knowledge of the sorts of language are another. These various knowledges are penetrated by the same knowledge as that knowledge by which they are known. Hence it is said: “Understanding of difference in perspicuity is knowledge of discrimination of perspicuity”.

421. The faith power is an idea, the energy power is an idea, the mindfulness power is an idea, the concentration power is an idea, the understanding power is an idea. The faith power is one, the energy power is another, the mindfulness power is another, the concentration power is another, the understanding power is another. These various ideas are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in ideas is knowledge of discrimination of ideas”.

422. The meaning of unshakability by non-faith is a meaning, the meaning of unshakability by idleness is a meaning, the meaning of unshakability by negligence is a meaning, the meaning of unshakability by agitation is a meaning, the meaning of unshakability by ignorance is a meaning. Meaning as unshakability by non-faith is one meaning, meaning as unshakability by idleness is another meaning, meaning as unshakability by negligence is another meaning, meaning as unshakability by agitation is another meaning, meaning as unshakability by ignorance is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”.

423. There are enunciation of word-language in order to indicate these five ideas and [and so on as in § 419] … Hence it was said: “Understanding of difference in language is knowledge of discrimination of language”.

424. There are instances of knowledge about these five sorts of idea … [and so on as in § 420] … Hence it is said: “Understanding of difference in perspicuity is knowledge of discrimination of perspicuity”.

425. The mindfulness enlightenment factor is an idea, the investigation of ideas enlightenment factor is an idea, the energy enlightenment factor is an idea, the happiness enlightenment factor is an idea, the tranquillity enlightenment factor is an idea, the concentration enlightenment factor is an idea, the equanimity enlightenment factor is an idea. The mindfulness enlightenment factor is one idea … the equanimity enlightenment factor is another idea. These various ideas are penetrated by the same knowledge as that by which they are known. Hence it was said: “Understanding of difference in ideas is knowledge of discrimination of ideas”.

426. Meaning as establishment is a meaning. Meaning as investigating is a meaning. Meaning as exertion is a meaning. Meaning as intentness upon is a meaning. Meaning as peace is a meaning. Meaning as non-distraction is a meaning. Meaning as reflexion is a meaning. Meaning as establishment is one meaning … Meaning as reflexion is another meaning. These various meanings are penetrated by the same knowledge as that by which they are known. Hence it is said: “Understanding of difference in meaning is knowledge of discrimination of meaning”.

427. There are enunciation of word-language in order to indicate these seven ideas and enunciation of word-language in order to indicate these seven meanings. The language for the ideas … [and so on as in § 419]

428. There are instances of knowledge of these seven sorts of idea. There are instances of knowledge of these seven sorts of meaning. There are instances of knowledge of these fourteen sorts of language. The instances of knowledge of the ideas … [and so on as in § 420]

429. Right view is an idea, right thought is an idea, right speaking is an idea, right acting is an idea, right living is an idea, right effort is an idea, right mindfulness is an idea, right concentration is an idea. Right view is one idea, … right concentration is another idea. These various ideas …

430. Meaning as seeing is a meaning, meaning as directing onto is a meaning, meaning as embracing is a meaning, meaning as originating is a meaning, meaning as cleansing is a meaning, meaning as exerting is a meaning, meaning as establishment is a meaning, meaning as non-distraction is a meaning. Meaning as seeing is one meaning, … meaning as non-distraction is another meaning. These various meanings …

431. There are enunciation of word-language in order to indicate these eight ideas, and enunciation of word-language in order to indicate these eight meanings. The language for the ideas … [and so on as in § 419]

432. There are instances of knowledge of these eight sorts of idea. There are instances of knowledge of these eight sorts of meaning. There are instances of knowledge of these sixteen sorts of language. The instances of knowledge of the ideas … [and so on as in § 420]

433. 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 difference in meaning is knowledge of discrimination of meaning; understanding of difference of ideas is knowledge of discrimination of ideas; understanding of difference in language is knowledge of discrimination of language; understanding of difference in perspicuity is understanding of discrimination of perspicuity”.