1.1. Treatise on Knowledge (PS1.1)

Section XXIX–XXXI. Abidings and Attainments

434. How is it that (XXIX) understanding of difference in abiding is knowledge of the meaning of abiding? That (XXX) understanding of difference in attainment is knowledge of the meaning of attainment? That (XXXI) understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment?

435. When he sees clearly the sign [of formations] as terror and sees [their] fall each time he applies [his knowledge to them] because he is resolved upon the signless [aspect of nibbana], this is the signless abiding [of insight]. When he sees clearly desire [of formations] as terror and sees [their] fall each time he applies [his knowledge to formations] because he is resolved upon the desireless [aspect of nibbana], this is the desireless abiding [of insight]. When he sees clearly misinterpretation [of formations] as terror and sees [their] fall each time he applies [his knowledge to formations] because he is resolved upon voidness [aspect of nibbana], this is the void abiding [of insight].

436. When he sees clearly the sign as terror and, by treating [their] occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition] because he is resolved upon the signless, this is the signless attainment. When he sees clearly desire as terror and, by treating occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment [of fruition] because he is resolved upon the desireless, this is the desireless attainment. When he sees clearly misinterpretation as terror and, by treating occurrence with equanimity and adverting to cessation, nibbana, as void, enters upon the attainment [of fruition] because he has resolved upon voidness, this is the void attainment.

437. When he sees clearly the sign [of formations] as terror and sees [their] fall each time he applies [his knowledge to them] and, by treating [their] occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless [aspect of nibbana], this is the signless abiding and attainment. When … [substitute desire and desireless for the sign and signless] … When … [substitute misinterpretation and voidness for the sign and signless] … this is the void abiding and attainment.

438. When he sees clearly the sign of materiality as terror and sees its fall each time he applies [his knowledge to it] because he is resolved upon the signless, this is the signless abiding. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] … this is the void abiding.

When he sees clearly the sign of materiality as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless, this is the signless attainment. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] …, this is the void attainment.

When he sees clearly the sign of materiality as terror and sees its fall each time he applies [his knowledge to it] and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment [of fruition], because he is resolved upon the signless [aspect of nibbana], this is the signless abiding and attainment. When … [substitute desire and desireless] … When … [substitute misinterpretation and voidness] … This is the void abiding and attainment.

When he sees clearly the sign of feeling … [and so on repeating the three §§ in the case of the remaining aggregates and the rest of the 201 ideas listed in § 5 up to] …

When he sees clearly the sign of ageing-and-death … This is the void abiding and attainment.

439. The signless abiding is one, the desireless abiding is another, the void abiding is another; the signless attainment is one, the desireless attainment is another, the void attainment is another; the signless abiding and attainment are one, the desireless abiding and attainment are another, the void abiding and attainment are another.

440. 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 abiding is knowledge of the meaning of abiding, understanding of difference in attainment is knowledge of the meaning of attainment, understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment”.

Section XXXII. Concentration with Immediate Result

441. How is it that understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate [result]?

442. Non-distraction as unification of cognizance through renunciation is concentration; owing to that concentration knowledge arises; owing to that knowledge cankers are exhausted. In this way concentration comes first, and knowledge afterwards; through that knowledge there is exhaustion of cankers. Hence it was said: “Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate result”.

Cankers: What are these cankers?

They are the canker of sensual-desire, the canker of being, the canker of views, and the canker of ignorance.

Where are these cankers exhausted?

By the stream-entry path the canker of views is completely exhausted, and the cankers of sensual-desire, being, and ignorance powerful enough to lead to states of deprivation are exhausted. These cankers are exhausted here.

By the once-return path the gross canker of sensual-desire is exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the non-return path the canker of sensual-desire is completely exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the arahant path the cankers of being and ignorance are completely exhausted. These cankers are exhausted here.

Non-distraction as unification of cognizance through non-ill-will … through perception of light … through non-distraction … through definition of ideas … through knowledge … through gladness … Non-distraction as unity of cognizance through the first jhana … through the second jhana … through the third jhana … through the fourth jhana …

Non-distraction as unification of cognizance through the attainment of the base consisting of boundless space … through the attainment of the base consisting of boundless consciousness … through the attainment of the base consisting of nothingness … though the attainment of the base consisting of neither perception nor non-perception …

Non-distraction as unification of cognizance through the earth kasina … through the water kasina … through the fire kasina … through the air kasina … through the blue kasina … through the yellow kasina … through the red kasina … through the white kasina … through the space kasina … through the consciousness kasina …

Non-distraction as unification of cognizance through the recollection of the Enlightened One … through the recollection of the True Idea … through the recollection of the Community … through the recollection of virtue … through the recollection of generosity … through the recollection of deities … through mindfulness of breathing … through mindfulness of death … through mindfulness occupied with the body … through the recollection of peace …

Non-distraction as unification of cognizance through a bloated [corpse] … through a livid … through a festering … through a cut up … through a gnawed … through a scattered … through a hacked and scattered … [through a bleeding …] through a worm-infested [corpse] … through a skeleton …

Non-distraction as unification of cognizance through brathing in long … through breathing out long … through breathing in short … through breathing out short … through breathing in experiencing the whole [breath] body … through breathing out experiencing the whole [breath] body … through breathing in tranquillizing the bodily formation … through breathing out tranquillizing the bodily formation … through breathing in experiencing happiness … through breathing out experiencing happiness … through breathing in experiencing pleasure … through breathing out experiencing pleasure … through breathing in experiencing the cognizance formation … through breathing out experiencing the cognizance formation … through breathing in tranquillizing the cognizance formation … through breathing out tranquillizing the cognizance formation … through breathing in experiencing cognizance … through breathing out experiencing cognizance … through breathing in gladdening cognizance … through breathing out gladdening cognizance … through breathing in concentrating cognizance … through breathing out concentrating cognizance … through breathing in liberating cognizance … through breathing out liberating cognizance … through breathing in contemplating impermanence … through breathing out contemplating impermanence … through breathing in contemplating fading away … through breathing out contemplating fading away … through breathing in contemplating cessation … through breathing out contemplating cessation … through breathing in contemplating relinquishment …

Non-distraction as unification of cognizance through breathing out contemplating relinquishment is concentration; owing to that … [complete as at beginning of § up to] … knowledge of concentration with immediate result.

Cankers: what are … [complete as above up to] … By the arahant path the cankers of being and ignorance are completely exhausted. Here is where these cankers are exhausted.

443. 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 cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate result”.

Section XXXIII. Abiding without Conflict

444. How is it that understanding as predominance of seeing and as achievement of a peaceful abiding and as resoluteness on the sublime goal is knowledge of abiding without conflict?

445. Predominance of seeing:

Contemplation of impermanence is a predominance of seeing, contemplation of pain is a predominance of seeing, contemplation of not self is a predominance of seeing.

Contemplation of impermanence in materiality is a predominance of seeing, contemplation of pain in materiality is a predominance of seeing, contemplation of not self in materiality is a predominance of seeing. Contemplation of impermanence in feeling … in perception … in formations … in consciousness …

Contemplation of impermanence in eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … contemplation of not self in ageing-and-death is a predominance of seeing.

446. And as achievement of a peaceful abiding:

The void abiding is a peaceful abiding, the signless abiding is a peaceful abiding, the desireless abiding is a peaceful abiding.

447. Resoluteness on the sublime goal:

Resoluteness on voidness is resoluteness on the sublime goal, resoluteness on the signless is resoluteness on the sublime goal, resoluteness on the desireless is resoluteness on the sublime goal.

448. Abiding without conflict:

The first jhana is an abiding without conflict, the second jhana … the third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception is an abiding without conflict.

449. Abiding without conflict: in what sense abiding without conflict?

It removes the hindrances by means of the first jhana, thus it is an abiding without conflict. It removes applied-thought and sustained thought by means of the second jhana … happiness by means of the third jhana … pleasure and pain by means of the fourth jhana … perception of materiality, perception of resistance, and perception of variety, by means of the attainment of the base consisting of boundless space … perception of the base consisting of boundless space by means of the attainment of the base consisting of boundless consciousness … perception of the base consisting of boundless consciousness by means of the attainment of the base consisting of nothingness … It removes perception of the base consisting of nothingness by means of the attainment of the base consisting of neither perception nor non-perception, thus it is an abiding without conflict.

450. 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 as predominance of seeing and as achievement of a peaceful abiding and as resoluteness on the sublime goal is knowledge of abiding without conflict”.

Section XXXIV. Attainment of Cessation

451. How is it that understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration is knowledge of the attainment of cessation?

452. Of two powers: the two powers, the serenity power and the insight power.

What is serenity as a power? Non-distraction as unification of cognizance through renunciation is serenity as a power. Non-distraction as unification of cognizance through non-ill-will is serenity as a power. Non-distraction as unification of cognizance through perception of light … [and so on as in § 442 up to] … Non-distraction as unification of cognizance through breathing out contemplating relinquishment is serenity as a power.

453. Serenity power: In what sense is serenity a power?

Through the first jhana it is unshakable by the hindrances, thus serenity is a power. Through the second jhana … [complete as in § 449 up to] … Through the attainment of the base consisting of neither perception nor non-perception it is unshakable by perception of the base consisting of nothingness, thus serenity is a power.

It is unshakable, immovable and cannot be shifted by agitation and by the defilements and aggregates that accompany agitation, thus serenity is a power.

This is serenity as a power.

454. What is insight as a power?

Contemplation of impermanence is insight as a power, contemplation of pain … contemplation of not self … contemplation of dispassion … contemplation of fading away … contemplation of cessation … contemplation of relinquishment is insight as a power (§ 16).

Contemplation of impermanence in materiality is insight as a power. Contemplation of pain in materiality … contemplation of not self in materiality … contemplation of dispassion in materiality … contemplation of fading away in materiality … contemplation of cessation in materiality … contemplation of relinquishment in materiality is insight as a power. Contemplation of impermanence in feelings … in perception … in formations … in consciousness …

Contemplation of impermanence in eye … [and so on with the 7 contemplations in the case of each of the rest of the 201 ideas listed in § 5 up to] … contemplation of relinquishment in ageing-and-death is insight as a power.

455. Insight power: in what sense is insight a power?

Through contemplation of impermanence it is unshakable by perception of permanence, thus insight is a power. Through contemplation of pain it is unshakable by perception of pleasure, thus insight is a power. Through contemplation of not self it is unshakable by perception of self … Through contemplation of dispassion it is unshakable by delight … Through contemplation of fading away it is unshakable by greed … Through contemplation of cessation it is unshakable by arising … Through contemplation of relinquishment it is unshakable by grasping, thus insight is a power.

It is unshakable, immovable and cannot be shifted by ignorance and by the defilements and aggregates that accompany ignorance, thus insight is a power.

This is insight as a power.

456. Owing to the tranquillization of three formations: owing to the tranquillization of what three formations?

In one who has attained the second jhana the verbal formations consisting in applied-thought and sustained-thought are quite tranquillized. In one who has attained the fourth jhana the bodily formations consisting in in-breaths and out-breaths are quite tranquillized. In one who has attained cessation of perception and feeling the cognizance formations consisting in perception and feeling are quite tranquillized. Owing to the tranquillization of these three formations.

457. Owing to sixteen kinds of behaviour of knowledge: owing to what sixteen kinds of behaviour of knowledge?

Contemplation of impermanence is a behaviour of knowledge. Contemplation of pain … Contemplation of not self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is a behaviour of knowledge. 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 … The fruition of arahantship is a behaviour of knowledge. Owing to these sixteen kinds of behaviour of knowledge.

458. Owing to nine kinds of behaviour of concentration: owing to what nine kinds of behaviour of concentration?

The first jhana is a behaviour of concentration. The second jhana … The third jhana … The fourth jhana … The attainment of the base consisting of boundless space … The attainment of the base consisting of boundless consciousness … The attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception is a behaviour of concentration. And also the applied thought and sustained thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the first jhana … that have the purpose of obtaining the attainment of the base consisting of neither perception nor non-perception. Owing to these nine kinds of behaviour of concentration.

459. Mastery: there are five kinds of mastery. There is mastery in adverting, in attaining, in steadiness (resolving on duration), in emerging, in reviewing.

He adverts to the first jhana where, when, and for as long as, he wishes, he has no difficulty in adverting, thus it is mastery in adverting. He attains the first jhana where, when, and for as long as, he wishes, he has no difficulty in attaining, thus it is mastery in attaining. He is steady in (resolves upon the duration of) the first jhana where, when, and for as long as, he wishes, he has no difficulty in steadiness (resolving), thus it is mastery in steadiness (resolving). He emerges from the first jhana where, when, and for as long as, he wishes, he has no difficulty in emerging, thus it is mastery in emerging. He reviews the first jhana where, when, and for as long as, he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing.

He adverts to the second jhana …

He adverts to the third jhana …

He adverts to the fourth jhana …

He adverts to the attainment of the base consisting of boundless space …

He adverts to the attainment of the base consisting of boundless consciousness …

He adverts to the attainment of the base consisting of nothingness …

He adverts to the attainment of the base consisting of neither perception nor non-perception where, … He reviews the attainment of the base consisting of neither perception nor non-perception where, … he has no difficulty in reviewing, thus it is mastery in reviewing.

These are the five kinds of mastery.

460. 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 as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation”.

Section XXXV. Extinguishment

461. How is it that understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment?

462. Here one who is fully aware terminates through renunciation the occurrence of zeal for sensual-desires, he terminates through non-ill-will the occurrence of ill-will, he terminates through perception of light the occurrence of stiffness-and-torpor, he terminates through non-distraction the occurrence of agitation, he terminates through definition of ideas the occurrence of uncertainty, he terminates through knowledge the occurrence of ignorance, he terminates through gladness the occurrence of boredom.

He terminates through the first jhana the occurrence of the hindrances … [and so on with the remaining jhanas, the immaterial attainments, and the paths up to] … He terminates through the arahant path all defilements .

Or alternatively, when fully aware he attains extinguishment with the nibbana principle without result of former clinging left, then he terminates that eye-occurrence and no new eye-occurrence arises, he terminates that ear-occurrence … that nose-occurrence … that tongue-occurrence … that body-occurrence … he terminates that mind-occurrence and no new mind-occurrence arises.

This understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment.

463. 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 the termination of occurrence in one who is fully aware is knowledge of extinguishment”.

Section XXXVI. Same-Headed-Ness

464. How is it that understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness?

465. Of all ideas: The five aggregates, the twelve bases, the eighteen principles; profitable ideas, unprofitable ideas, indeterminate ideas; sensual-desire-sphere ideas, material-sphere ideas, immaterial-sphere ideas, unincluded ideas.

466. Of the complete cutting off: he completely cuts off zeal for sensual-desires through renunciation, he completely cuts off ill-will through non-ill-will, … stiffness-and-torpor through perception of light … agitation through non-distraction … uncertainty through definition of ideas … ignorance through knowledge … boredom through gladness …

He completely cuts off the hindrances through the first jhana … [and so on with the jhanas, immaterial attainments and paths up to] … He completely cuts off all defilements through the arahant path.

467. Of their cessation: He causes the cessation of zeal for sensual-desires through renunciation, he causes the cessation of ill-will through non-ill-will, … of stiffness-and-torpor through perception of light, … of agitation through non-distraction, … of uncertainty through definition of ideas, … of ignorance through knowledge, … of boredom through gladness. He causes the cessation of the hindrances through the first jhana, … [and so on up to] … he causes the cessation of all defilements through the arahant path.

468. Non-reappearance: Zeal for sensual-desires does not reappear in one who has obtained renunciation. Ill-will does not reappear in one who has obtained non-ill-will … [and so on with the remaining hindrances].

The hindrances do not reappear in one who has obtained the first jhana … [and so on up to] … No defilements reappear in one who has obtained the arahant path.

469. Same: Renunciation is the same [as liberation] because zeal for sensual-desires is abandoned. Non-ill-will is the same because ill-will is abandoned … [and so on with the remaining hindrances].

The first jhana is the same because the hindrances are abandoned … [and so on up to] … The arahant path is the same because all defilements are abandoned.

470. Head: There are thirteen heads: The head of [all] impediments is craving, the head of [all] shackles is conceit (pride), the head of [all] misapprehensions is [wrong] view, the head of [all] distractions is agitation, the head of [all] defilements is ignorance. The head of resolution is faith, the head of exertion is energy, the head of establishment is mindfulness, the head of non-distraction is concentration. The head of seeing is understanding. The head of occurrence is the life faculty. The head of [all] domains is liberation. The head of [all] formations is cessation.

471. 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 the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headedness”.

Section XXXVII. Effacement

472. How is it that understanding of separation, of difference and unity of termination of fires, is knowledge of effacement?

473. Separation: Greed is separate [from liberation], hate is separate, delusion is separate, anger … enmity … contempt … domineering … envy … avarice … deceit … fraud … obduracy … presumption … conceit (pride) … haughtiness … vanity … negligence … all defilements … all misconduct … all action-formations are separate. All action that leads to being is separate.

474. Difference and unity: Zeal for sensual-desires has difference [from liberation] and renunciation has unity [with liberation], ill-will has difference and non-ill-will has unity, … [and so on with the remaining hindrances].

The hindrances have difference and the first jhana has unity … [and so on up to] … all defilements have difference and the arahant path has unity.

475. Fire: there are five fires: fire of [virtuous] conduct, fire of the special quality [of concentration], fire of understanding, fire of merit, and fire of the True Idea. The fire of unvirtuousness is terminated because it is consumed by the fire of [virtuous] conduct, the fire of what opposes the special quality is terminated because it is consumed by the fire of the special quality, the fire of lack of understanding is terminated because it is consumed by the fire of understanding, the fire of demerit is terminated because it is consumed by the fire of merit, the fire of what is not the True Idea is terminated because it is consumed by the fire of the True Idea.

476. Effacement: Zeal for sensual-desires is non-effacement, renunciation is effacement. Ill-will is non-effacement, non-ill-will is effacement … [and so on with the rest of the seven hindrances].

The hindrances are non-effacement, the first jhana is effacement … [and so on up to] … All defilements are non-effacement, the arahant path is effacement.

477. 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 separation, of difference and unity, and of termination of fires is knowledge of effacement”.

Section XXXVIII. Application of Energy

478. How is it that understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy?

479. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of unarisen evil unprofitable ideas is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of arisen evil unprofitable ideas is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of unarisen profitable ideas is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of arisen profitable ideas is knowledge of the application of energy.

480. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of unarisen zeal for sensual-desires is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of arisen zeal for sensual-desires is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of unarisen renunciation is knowledge of application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of arisen renunciation is knowledge of application of energy. Understanding … [and so on for the rest of the seven hindrances].

Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of the hindrances … for the arising of the first jhana … [and so on up to] … Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the non-arising of all defilements unarisen is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the abandoning of all defilements arisen is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the arising of the unarisen arahant path is knowledge of the application of energy. Understanding of the meaning of exertion in those possessed of bestirring and endeavour for the maintenance, non-corruption, strengthening, plentifulness, development and perfection of the arahant path is knowledge of the application of energy.

481. 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 the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy”.

Section XXXIX. Demonstrating Meanings

482. How is it that understanding of explaining different ideas is knowledge of demonstrating of meanings?

483. Different ideas: The five aggregates, the twelve bases, the eighteen principles; profitable ideas, unprofitable ideas, indeterminate ideas; sensual-desire-sphere ideas, material-sphere ideas, immaterial-sphere ideas, unincluded ideas.

484. Explaining: He explains materiality as impermanent, he explains it as painful, he explains it as not self. He explains feeling … perception … formations … consciousness …

He explains eye … [and so on with the rest of the 201 ideas listed in § 5 up to] … he explains ageing-and-death as impermanent, he explains it as painful, he explains it as not self.

485. Demonstration of meanings:

One who abandons zeal for sensual-desires demonstrates the meaning of renunciation. One who abandons ill-will … [and so on with the rest of the seven hindrances].

One who abandons the hindrances demonstrates the meaning of the first jhana … [and so on up to] … one who abandons all defilements demonstrates the meaning of the arahant path.

486. 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 explaining different ideas is knowledge of demonstration of meanings”.

Section XL. Purity in Seeing

487. How is it that understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing?

488. Of all ideas: The five aggregates, … [and so on as in § 465].

489. Includability as one: There is includability of all ideas as one in twelve ways: In the sense of suchness (trueness), in the sense of not self, in the sense of actuality, in the sense of penetration, in the sense of directly knowing, in the sense of fully understanding, in the sense of idea, in the sense of principle, in the sense of what-is-known, in the sense of realization, in the sense of sounding, in the sense of convergence. There is includability of all ideas in these twelve ways (see § 35).

490. Difference and unity: Zeal for sensual-desires has difference, renunciation has unity; … [and so on as in § 474 up to] … all defilements have difference, the arahant path has unity.

491. Penetration: He penetrates the actuality of suffering with the penetration consisting in full understanding. He penetrates the actuality of origin with the penetration consisting in abandoning. He penetrates the actuality of cessation with the penetration consisting in realization. He penetrates the actuality of the path with the penetration consisting in development.

492. Purity in seeing: At the moment of the stream-entry path seeing is purified. At the moment of the fruition of stream entry seeing is purified. At the moment of the once-return path … At the moment of the fruition of once-return … At the moment of the non-return path … At the moment of the fruition of non-return … at the moment of the arahant path … at the moment of the fruition of arahantship seeing is purified.

493. 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 penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing”.

Section XLI. Choice

494. How is it that understanding due to what is recognized is knowledge as choice?

495. Materiality is recognized as impermanent, recognized as painful, recognized as not self; whatever is recognized, that he chooses, thus understanding due to what is recognized is knowledge as choice. Feeling is recognized as impermanent … Perception … Formations … Consciousness … Eye is recognized as impermanent … [and so on with the rest of the 201 ideas listed in § 5 up to] … Ageing-and-death is recognized as impermanent, recognized as painful, recognized as not self; whatever is recognized, that he chooses, thus understanding due to what is recognized is knowledge as choice.

496. 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 due to what is recognized is knowledge as choice”.

Section XLII. Fathoming

497. How is it that understanding due to what is touched is knowledge as fathoming?

498. He touches materiality as impermanent, touches it as painful, touches it as not self; whatever he touches, that he fathoms, thus understanding due to what is touched is knowledge as fathoming. He touches feeling … perception … formations … consciousness …

He touches eye as impermanent, … [and so on with the rest of the 201 ideas listed in § 5 up to] … He touches ageing-and-death as impermanent, touches it as painful, touches it as not self; whatever he touches, that he fathoms, thus understanding due to what is touched is knowledge as fathoming.

499. 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 due to what is touched is knowledge as fathoming”.

Section XLIII. Abiding in Parts

500. How is it that understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts?

501. There is what-is-felt conditioned by wrong view, there is what-is-felt conditioned by the quieting of wrong view. There is what-is-felt conditioned by right view, there is what-is-felt conditioned by the quieting of right view.

There is what-is-felt conditioned by wrong thought …

There is what-is-felt conditioned by wrong speaking …

There is what-is-felt conditioned by wrong acting …

There is what-is-felt conditioned by wrong living …

There is what-is-felt conditioned by wrong effort …

There is what-is-felt conditioned by wrong mindfulness …

There is what-is-felt conditioned by wrong concentration …

There is what-is-felt conditioned by wrong knowledge …

There is what-is-felt conditioned by wrong deliverance, there is what-is-felt conditioned by the quieting of wrong deliverance. There is what-is-felt conditioned by right deliverance, there is what-is-felt conditioned by the quieting of right deliverance.

502. There is what-is-felt conditioned by zeal, there is what-is-felt conditioned by the quieting of zeal.

There is what-is-felt conditioned by applied-thought, there is what-is-felt conditioned by the quieting of applied-thought.

There is what-is-felt conditioned by perception, there is what-is-felt conditioned by the quieting of perception.

There is what-is-felt conditioned by unquieted zeal and unquieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and unquieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and quieted applied-thought and unquieted perception. There is what-is-felt conditioned by quieted zeal and quieted applied-thought and quieted perception.

503. There is the vigour [needed] to attain the unattained [arahantship], and when that plane has been attained there is what-is-felt conditioned by that [fact].

504. 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 combination is knowledge of abiding in [the reviewing of ideas as] parts”.

Section XLIV. Turning Away through Perception

505. How is it that understanding due to what is given predominance is knowledge of turning away through perception?

506. Understanding due to renunciation being given predominance turns away through perception from zeal for sensual-desires, thus understanding due to what is given predominance is knowledge of turning away through perception. Understanding due to non-ill-will … [and so on with the rest of the seven hindrances].

Understanding due to the first jhana being given predominance turns away through perception from the hindrances, thus understanding due to what is given predominance is knowledge of turning away … [and so on up to] … Understanding due to the arahant path being given predominance turns away through perception from all defilements, thus understanding due to what is given predominance is knowledge of turning away through perception.

507. 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 due to what is given predominance is knowledge of turning away through perception”.

Section XLV. Turning Away by Will

508. How is it that understanding of difference is knowledge of turning away by the will (heart)?

509. Zeal for sensual-desires is difference, renunciation is unity: when he wills the unity of renunciation, his cognizance turns away from zeal for sensual-desires, thus understanding of difference is knowledge of turning away by the will (heart). Ill-will … [and so on with the rest of the seven hindrances].

The hindrances are difference … [and so on up to] … All defilements are difference, the arahant path is unity: when he wills the unity of the arahant path, his cognizance turns away from all defilements, thus understanding of difference is knowledge of turning away by the will.

510. 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 is knowledge of turning away by the will (heart)”.

Section XLVI. Turning Away of Cognizance

511. How is it that understanding of establishing is knowledge of the turning away of cognizance?

512. One who abandons zeal for sensual-desires establishes cognizance by means of renunciation, thus understanding of establishing is knowledge of the turning away of cognizance. One who abandons ill-will … [and so on with the rest of the seven hindrances] .

One who abandons the hindrances establishes cognizance by means of the first jhana, thus understanding of establishing is knowledge of turning away of cognizance … [and so on up to] … One who abandons all defilements establishes cognizance by means of the arahant path, thus understanding of establishing is knowledge of the turning away of cognizance.

513. 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 establishing is knowledge of turning away of cognizance”.

Section XLVII. Turning Away of Knowledge

514. How is it that understanding of voidness is knowledge of the turning away of knowledge?

515. When he knows and sees correctly that eye is void of self or what belongs to self or anything permanent or everlasting or eternal or not subject to change, then his knowledge turns away from misinterpretation of (insistence on) eye, thus understanding of voidness is knowledge of the turning away of knowledge.

When he knows and sees correctly that ear …

When he knows and sees correctly that nose …

When he knows and sees correctly that tongue …

When he knows and sees correctly that body …

When he knows and sees correctly that mind is void of self or what belongs to self or anything permanent or everlasting or eternal or not subject to change, then his knowledge turns away from misinterpretation of (insistence on) mind, thus understanding of voidness is knowledge of the turning away of knowledge.

516. 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 voidness is knowledge of the turning away of knowledge”.

Section XLVIII. Turning Away by Liberation

517. How is it that understanding of relinquishment is knowledge of turning away by liberation?

518. He relinquishes zeal for sensual-desires by means of renunciation, thus understanding of relinquishment is knowledge of turning away by liberation. He relinquishes ill-will … [and so on with the rest of the seven hindrances].

He relinquishes the hindrances by means of the first jhana, thus understanding of relinquishment is knowledge of turning away by liberation … [and so on up to] … He relinquishes all defilements by means of the arahant path, thus understanding of relinquishment is knowledge of turning away by liberation.

519. 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 relinquishment is knowledge of turning away by liberation”.

Section XLIX. Turning Away in the Actualities

520. How is it that understanding of the meaning of suchness (trueness, reality) is knowledge of turning away in the actualities?

521. One who fully understands suffering's meaning of oppressing, meaning of being formed, meaning of burning up, meaning of changing, turns away: thus understanding of the meaning of suchness is knowledge of turning away in the actualities.

One who abandons origin's meaning of accumulation, meaning of source, meaning of bondage, meaning of impeding, turns away: thus …

One who realizes cessation's meaning of escape, meaning of seclusion, meaning of not being formed, meaning of deathlessness, turns away: thus …

One who develops the path's meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, turns away: thus understanding of the meaning of suchness is knowledge of turning away in the actualities.

522. There is turning away through perception, turning away by the will, turning away of cognizance, turning away of knowledge, and turning away by liberation.

One who perceives turns away, thus it is turning away through perception. One who wills turns away, thus it is turning away by the will. One who cognizes turns away, thus it is turning away of cognizance. One who uses knowledge turns away, thus it is turning away of knowledge. One who relinquishes turns away, thus it is turning away by liberation. He turns away in the meaning of suchness, thus it is turning away in the actualities.

Where there is turning away through perception, there there is turning away by the will: where there is turning away by the will, there there is turning away through perception.

Where there is turning away through perception and turning away by the will, there there is turning away of cognizance: where there is turning away of cognizance, there there is turning away through perception and turning away by the will.

Where there is turning away through perception and turning away by the will and turning away of cognizance, there there is turning away of knowledge: where there is turning away of knowledge, there there is turning away through perception and turning away by the will and turning away of cognizance.

Where there is turning away through perception and turning away by the will and turning away by cognizance and turning away of knowledge, there there is turning away by liberation: where there is turning away by liberation, there there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge.

Where there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge and turning away by liberation, there there is turning away in the actualities: where there is turning away in the actualities, there there is turning away through perception and turning away by the will and turning away of cognizance and turning away of knowledge and turning away by liberation.

523. 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 the meaning of suchness is knowledge of turning away in the actualities”.

L. Supernormal Power (Success)

524. How is it that understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers)?

525. Here a bhikkhu develops the basis for success that possesses both concentration due to zeal and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to energy and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to cognizance and volitional-formation to endeavour. He develops the basis for success that possesses both concentration due to inquiry and volitional-formation to endeavour.

526. He completely develops and completely educates his cognizance in these four bases for success, and makes it malleable and wieldy.

527. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he mounts his body upon his cognizance, and he mounts his cognizance upon his body, he converts his cognizance to accord with his body and he converts his body to accord with his cognizance, he steadies his cognizance to accord with his body and he steadies his body to accord with his cognizance. Having converted his cognizance to accord with his body and converted his body to accord with his cognizance, having steadied his cognizance to accord with his body and steadied his body to accord with his cognizance, he dwells with easy perception and quick perception permeating his body.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of success (supernormal power). He enjoys the various kinds of success (supernormal powers); having been one, he becomes many, having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through enclosures, through mountains, as though in open space; he dives in and out of the earth as though in water, he goes on unbroken water as though on earth; seated cross-legged he travels in space like a winged bird; with his hands he touches and strokes the moon and sun so mighty and powerful; he wields bodily mastery even as far as the Brahmā World.

528. 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 the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers)”.

LI. Purification of the Ear Principle

529. How is it that understanding of fathoming sound signs in their difference and unity due to intervention of applied-thought is knowledge of purification of the ear principle?

530. Here a bhikkhu develops the basis for success … [and so on as in § 525].

531. He completely develops … [and so on as in § 526].

532. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he gives attention to the sound sign of far-off sounds and he gives attention to the sound sign of nearby sounds, he gives attention to the sound sign of gross sounds and he gives attention to the sound sign of subtle sounds and he gives attention to the sound sign of very soft sounds; he gives attention to the sound sign of sounds in the eastern direction and … in the western direction and … in the northern direction and … in the southern direction and … in the eastern intermediate direction and … in the western intermediate direction and … in the northern intermediate direction and … in the southern intermediate direction and he gives attention to the sound sign of sounds in the downward direction and he gives attention to the sound sign of sounds in the upward direction.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of purification of the ear element, with the divine ear principle, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near.

533. 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 fathoming sound signs in their difference and unity due to intervention of applied-thought is knowledge of purification of the ear principle”.

LII. Penetration of Wills (Hearts)

534. How is it that understanding of fathoming behaviour of consciousness in its difference and unity by [observing] confidence [and non-confidence] in the [six] faculties [beginning with that of the eye] due to intervention by three types of cognizances is knowledge of penetration of wills (hearts)?

535. Here a bhikkhu develops the basis for success … [and so on as in § 525].

536. He completely develops … [and so on as in § 526] …

537. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he understands [the intervention of the three types of cognizance] thus: “This materiality is originated by the joy faculty, this materiality is originated by the grief faculty, this materiality is originated by the equanimity faculty”.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of penetration of wills (hearts). Penetrating with his heart the hearts of other beings, of other persons, he understands them thus: he understands greedy cognizance as greedy, ungreedy cognizance as ungreedy; he understands hating cognizance as hating, unhating cognizance as unhating; he understands deluded cognizance as deluded, undeluded cognizance as undeluded; he understands cramped cognizance as cramped, distracted cognizance as distracted; he understands exalted cognizance as exalted, he understands surpassed cognizance as surpassed, unsurpassed cognizance as unsurpassed; he understands concentrated cognizance as concentrated, unconcentrated cognizance as unconcentrated; he understands liberated cognizance as liberated, unliberated cognizance as unliberated [D i 79].

538. 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 fathoming behaviour of consciousness in its difference and unity by [observing] confidence [and non-confidence] in the [six] faculties [beginning with that of the eye] due to intervention of three types of cognizance is knowledge of penetration of wills (hearts)”.

LIII. Recollection of Past Life

539. How is it that understanding of fathoming ideas conditionally-arisen through intervention of difference and unity [respectively] in [unprofitable and profitable] action is knowledge of recollection of past life?

540. Here a bhikkhu develops the basis for success … [and so on as in § 525].

541. He completely develops … [and so on as in § 526].

542. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he understands thus: “When this exists, that comes to be; with the arising of this, that arises. That is to say: with ignorance as condition there are formations; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition there are ageing and death, and sorrow and lamentation, pain, grief and despair; thus there is the arising of this whole mass of suffering”.

With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of recollection of his past life; he recollects his manifold past life, that is to say: “One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion; there I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I appeared here”; thus with its aspects and particulars he recollects his manifold past life [D i 81].

543. 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 fathoming ideas conditionally-arisen through intervention of difference and unity [respectively] in [unprofitable and profitable] action is knowledge of recollection of past life”.

LIV. The Divine Eye

544. How is it that understanding of the meaning of seeing signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye?

545. Here a bhikkhu develops the basis for success … [and so on as in § 525].

546. He completely develops … [and so on as in § 526].

547. Having completely developed and completely educated his cognizance in these four bases for success, and made it malleable and wieldy, he gives attention to the perception of light, he steadies the perception of day: “As the day is, so is the night; as the night is so is the day”. With his heart thus open and unenclosed he develops it accompanied by illumination.

548. With his cognizance thus developed, purified and brightened, he directs, he inclines, his cognizance to the knowledge of the passing away and realising of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and rearising, inferior and superior, fair and ugly, happy or unhappy in their destination; he understands beings as faring according to their actions: “These worthy beings, who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, acquirers of actions due to wrong views, have, on the break-up of the body, after death, rearisen in a state of deprivation, in an unhappy destination, in perdition, in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, acquirers of actions due to right view, have, on the break-up of the body, after death, rearisen in a happy destination, in the heavenly world”; thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and rearising, inferior and superior, fair and ugly, happy or unhappy in their destination; he understands beings as faring according to their actions [D i 82].

549. 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 the meaning of seeing signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye”.

LV. Exhaustion of Cankers

550. How is it that understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers?

551. Of what three faculties?

Of the I-shall-come-to-know-the-unknown faculty, of the final-knowledge faculty, and of the final-knower faculty.

552. How many places does the I-shall-come-to-know-the-unknown faculty go to? How many places does the final-knowledge faculty go to? How many places does the final-knower faculty go to?

The I-shall-come-to-know-the-unknown faculty goes to one place, to the stream-entry path. The final-knowledge faculty goes to six places, to the fruition of stream entry, to the once-return path, to the fruition of once-return, to the non-return path, to the fruition of non-return, and to the arahant path. The final-knower faculty goes to one place, to the fruition of arahantship.

553. At the moment of the stream-entry path the I-shall-come-to-know-the-unknown faculty is equipped with resolution by the faith faculty, equipped with exertion by the energy faculty, equipped with establishment by the mindfulness faculty, equipped with non-distraction by the concentration faculty, equipped with seeing by the understanding faculty, equipped with cognition by the mind faculty, equipped with delight by the joy faculty, equipped with the predominance of the occurring continuity by the life faculty.

At the moment of the stream-entry path all ideas born [at that moment], except for cognizance originated materiality, are profitable, free from cankers, lead out, lead to dispersal, belong to the supramundane, have nibbana as their supporting-object.

At the moment of the stream-entry path the I-shall-come-to-know-the-unknown faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its support equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and its equipment.

554. At the moment of the fruition of stream entry the final-knowledge faculty is equipped with resolution by the faith faculty, equipped with exertion by the energy faculty, equipped with establishment by the mindfulness faculty, equipped with non-distraction by the concentration faculty, equipped with seeing by the understanding faculty, equipped with cognition by the mind faculty, equipped with delight by the joy faculty, equipped with the predominance of the occurring continuity by the life faculty.

At the moment of the fruition of stream entry all ideas born [at that moment] are all indeterminate; except for cognizance-originated materiality, they all are free from cankers, belong to the supramundane, have nibbana as their supporting object.

At the moment of the fruition of stream entry the final-knowledge faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its support equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and equipment.

555. At the moment of the once-return path …

556. At the moment of the fruition of once-return …

557. At the moment of the non-return path …

558. At the moment of the fruition of once-return …

559. At the moment of the arahant path …

The final-knowledge faculty is equipped with resolution by the faith faculty … [and so on as above] … equipped with the predominance of the occurring continuity by the life faculty.

At the moment of the arahant path all ideas born [at that moment], except for cognizance-originated materiality, are profitable, free from cankers, lead out, lead to dispersal, belong to the supramundane, have nibbana as their supporting object.

560. At the moment of the fruition of arahantship the final-knower faculty is equipped with resolution by the faith faculty, … [and so on] … equipped with the predominance of the continuity by the life faculty.

At the moment of fruition of arahantship all ideas born [at that moment] are indeterminate; except for cognizance originated materiality, they all are free from cankers, belong to the supramundane, have nibbana as their supporting object.

At the moment of fruition of arahantship the final-knower faculty has these eight faculties for its conascent equipment, for its mutual equipment, for its interdependent equipment, for its associate equipment, they accompany each other, are conascent, are conjoined, are associated; they are its aspects and its equipment.

So these eight octads amount to sixty-four (aspects).

561. Cankers: What are these cankers? They are the canker of sensual desires, the canker of being, the canker of views, the canker of ignorance.

562. Where are these cankers exhausted?

By the stream-entry path the canker of views is completely exhausted, the cankers of sensual-desires, being and ignorance, powerful enough to lead to states of deprivation are exhausted. These cankers are exhausted here.

By the once-return path the gross canker of sensual-desires is exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the non-return path the canker of sensual-desires is completely exhausted, and the cankers of being and ignorance coefficient with that are exhausted. These cankers are exhausted here.

By the arahant path the canker of being and the canker of ignorance are completely exhausted. These cankers are exhausted here.

563. 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 as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers”.