16. Analysis of Knowledge (VB16)

1. Singlefold Summary

The basis of knowledge by way of singlefold division: The five types of sense consciousness are not roots; are not accompanied by roots; are not associated with roots; are with cause; are conditioned; are not material; are mundane; are objects of the defilements; are objects of the fetters; are objects of the ties; are objects of the floods; are objects of the bonds; are objects of the hindrances; are objects of the perversions; are objects of the attachments; are objects of the corruptions; are neither-good-nor-bad; have objects; are not mental concomitants; are resultants; are grasped (by craving and false view), are objects of the attachments; are not corrupt, are objects of the corruptions; are not “accompanied by initial application, accompanied by sustained application”; are not “without initial application, sustained application only”; are without initial application, without sustained application; are not accompanied by zest; are not to be abandoned either by the first path or by the subsequent paths; have no roots to be abandoned either by the first path or by the subsequent paths; are neither cumulative nor dispersive (of continuing rebirth and death); are neither of the seven supramundane stages nor of the final supramundane stage; are low; are characteristic of the plane of desire; are not characteristic of the plane of form; are not characteristic of the formless plane; are included (i.e. are mundane); are not “not included” (i.e. not supramundane); are of no fixed (resultant time); do not tend to release. (The five types of sense consciousness) Have arisen bases; have arisen objects; have pre-existing bases; have pre-existing objects; have internal bases; have external objects; have non-disintegrated bases; have non-disintegrated objects; have different bases; have different objects; do not experience each other's object; do not arise without advertence; do not arise without attention; do not arise consecutively, do not arise simultaneously; do not arise immediately following each other.

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

2. Twofold Summary

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

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

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

3. Threefold Summary

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

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

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

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

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

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

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

4. Fourfold Summary

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

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

* Complete each in general form of final example.

5. Fivefold Summary

The basis of knowledge by way of fivefold division: Right concentration that has five constituents; right concentration that has five knowledges. Thus is the basis of knowledge by way of fivefold division.

6. Sixfold Summary

The basis of knowledge by way of sixfold division: Wisdom in the six higher knowledges. Thus is the basis of knowledge by way of sixfold division.

7. Sevenfold Summary

The basis of knowledge by way of sevenfold division: Seventy-seven bases of knowledge. Thus is the basis of knowledge by way of sevenfold division.

8. Eightfold Summary

The basis of knowledge by way of eightfold division: Wisdom in the four paths and in the four fruits. Thus is the basis of knowledge by way of eightfold division.

9. Ninefold Summary

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

10. Tenfold Summary

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

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

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

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

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

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

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

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

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

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

Thus is the Basis of Knowledge by Way of Tenfold Division

(Here Ends) the Summary

1. Singlefold Exposition

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

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

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

* Each should be dealt with in the same general form as the final example.

“Do not arise without advertence” means: They arise in one who has advertence.

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

* Each should be dealt with in the same general form as the final example.

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

(Here Ends) Singlefold Exposition

2. Twofold Exposition

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

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

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

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

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

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

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

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

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

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

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

Wisdom associated with initial application is wisdom that is accompanied by initial application; wisdom not associated with initial application is wisdom that is without initial application. Wisdom associated with sustained application is wisdom that is accompanied by sustained application; wisdom not associated with sustained application is wisdom that is without sustained application. Wisdom associated with zest is wisdom that is with zest; wisdom not associated with zest is wisdom that is without zest. Wisdom associated with zest is wisdom that is accompanied by zest; wisdom not associated with zest is wisdom that is not accompanied by zest. Wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom not associated with pleasure is wisdom that is not accompanied by pleasure. Wisdom associated with indifference is wisdom that is accompanied by indifference; wisdom not associated with indifference is wisdom that is not accompanied by indifference.

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

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

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

(Here Ends) Twofold (Exposition)

3. Threefold Exposition

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

* Is impermanent.

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

All the wisdom of one who has attained, is, wisdom by means of development.

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

* See paragraph 525.

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

* See paragraph 525.

All the wisdom of one who has attained, is, wisdom by means of development.

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

* See paragraph 525.

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

* See paragraph 525.

Therein what is “wisdom that is in higher wisdom”? The wisdom in the four paths and in the four fruits. This is called wisdom that is in higher wisdom.

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

* See paragraph 525.

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

All the wisdom in the method of the aforesaid is proficiency of method.

* See paragraph 525.

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

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

Wisdom associated with initial application and sustained application is wisdom that is accompanied by initial application, accompanied by sustained application; wisdom not associated with initial application, associated with sustained application, is wisdom that is without initial application, sustained application only; wisdom not associated with initial application or sustained application is wisdom that is without initial application, without sustained application.

Wisdom associated with zest is wisdom that is accompanied by zest; wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom associated with indifference is wisdom that is accompanied by indifference.

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

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

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

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

* See paragraph 525.

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

* See paragraph 525.

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

* See paragraph 525.

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

* See paragraph 525.

Therein what is “wisdom that has path as its dominating factor”? Having made the Noble Path dominant, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that has path as its dominating factor.

* See paragraph 525.

In the four planes the wisdom in resultant (states) sometimes is risen; sometimes is bound to arise; should not be said to be, not risen. In the four planes the wisdom in good (states), in the three planes the wisdom in inoperative neither-good-nor-bad (states) sometimes is risen; sometimes is not risen; should not be said to be, bound to arise.

All wisdom sometimes is past; sometimes is future; sometimes is present.

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

* See paragraph 525.

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

* See paragraph 525.

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

* See paragraph 525.

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

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

* See paragraph 525.

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

* See paragraph 525.

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

* See paragraph 525.

(Here Ends) Threefold (Exposition)

4. Fourfold Exposition

Therein what is “knowledge that action is one's own possession”? “There is alms-giving; there is sacrifice; there is offering; there is fruit and resultant of actions done rightly and done wrongly; there is this world; there is the next world; there is mother; there is father; there are beings born spontaneously; there are in the world recluses and brahmins who have reached the highest point, who are well practised; who themselves having fully known, having realized this world and the next world make it known (to others)”; thus that which is similar, wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge that action is one's own possession. Excepting knowledge that is in conformity with truth, all wisdom that is good and is the object of the defilements, is, knowledge that action is one's own possession.

* See paragraph 525.

Therein what is “knowledge in conformity with truth”? “Matter is impermanent”; feeling*; perception*; mental concomitants*; or “consciousness is impermanent”; that which is similar, in conformity, ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) states. This is called knowledge in conformity with truth. Wisdom in the four paths is the knowledge of one having the path. Wisdom in the four fruits is the knowledge of one having the fruit. (1)

* is impermanent.

The knowledge of one having the path, this is knowledge of suffering; this is knowledge of the cause of suffering; this is knowledge of the cessation of suffering; this is knowledge of the way leading to the cessation of suffering.

Therein what is “knowledge of suffering”? Concerning suffering, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of suffering. Concerning the cause of suffering.*2 Concerning the cessation of suffering.*2 Concerning the way leading to the cessation of suffering, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of suffering. (2)

* See paragraph 525.
*2 Complete as final example.

The wisdom in good and neither-good-nor-bad (states) characteristic of the plane of desire is wisdom characteristic of the plane of desire; the wisdom in good and neither-good-nor-bad (states) characteristic of the plane of form is wisdom characteristic of the plane of form; the wisdom in good and neither-good-nor-bad (states) characteristic of the formless plane is wisdom characteristic of the formless plane; the wisdom in the four paths and in the four fruits is wisdom not included (i.e. is supramundane). (3)

Therein what is “knowledge of (supramundane) states”? The wisdom in the four paths and in the four fruits is knowledge of (supramundane) states. By means of this state that is known, seen, attained, discerned, penetrated, he applies the inference to the past and future; those recluses and brahmins who in the past knew suffering fully; knew the cause of suffering fully; knew the cessation of suffering fully; knew the way leading to the cessation of suffering; this very suffering they knew fully; this very cause of suffering they knew fully; this very cessation of suffering they knew fully; this very way leading to the cessation of suffering they knew fully. Those recluses and brahmins who in the future will know suffering fully; will know the cause of suffering fully; will know the cessation of suffering fully; will know the way leading to the cessation of suffering fully; this very suffering they will know fully; this very cause of suffering they will know fully; this very cessation of suffering they will know fully; this very way | leading to the cessation of suffering they will know fully. That which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge following (therefrom).

* See paragraph 525.

Therein what is “penetrative knowledge”? Herein a bhikkhu with his consciousness knows distinctly the consciousness of other beings, of other persons; he knows consciousness accompanied by lust, “consciousness is accompanied by lust”; or, he knows consciousness without lust, “consciousness is without lust”; he knows consciousness accompanied by hatred, “consciousness is accompanied by hatred”; or, he knows consciousness without hatred, “consciousness is without hatred”; he knows consciousness accompanied by dullness, “consciousness is accompanied by dullness”; or, he knows consciousness without dullness, “consciousness is without dullness”; he knows constricted consciousness, “consciousness is constricted”; or, he knows scattered consciousness, “consciousness is scattered”; he knows sublime consciousness, “consciousness is sublime”; or, he knows non-sublime consciousness, “consciousness is not sublime”; he knows surpassable consciousness, “consciousness is surpassable”; or, he knows unsurpassable consciousness, “consciousness is unsurpassable”; he knows concentrated consciousness, “consciousness is concentrated”; or, he knows non-concentrated consciousness, “consciousness is not concentrated”; he knows free consciousness, “consciousness is free”; or, he knows non-free consciousness, “consciousness is not free”. That which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called penetrative knowledge.

* See paragraph 525.

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

Therein what is “wisdom for cumulation, not for dispersion”? The wisdom in good (states) characteristic of the plane of desire is for cumulation, not for dispersion; the wisdom in the four paths is for dispersion, not for cumulation; the wisdom in good | (states) characteristic of the plane of form and characteristic of the formless plane is for cumulation also for dispersion; the remaining wisdom is neither for cumulation nor for dispersion. (5)

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

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

Therein what are “the four analytic insights”? Analytic insight of consequence, analytic insight of origin, analytic insight of philology, analytic insight of knowledge. Knowledge of consequence is analytic insight of consequence; knowledge of origin is analytic insight of origin; knowledge of the actual philological definition of these (i.e., 1 & 2) is analytic insight of philology; | knowledge of these knowledges is analytic insight of knowledge. These are the four analytic insights. (8)

Therein what are “the four practices”? Wisdom that is hard practice and knowledge slowly acquired; wisdom that is hard practice and knowledge quickly acquired; wisdom that is easy practice and knowledge slowly acquired; wisdom that is easy practice and knowledge quickly acquired.

Therein what is wisdom that is hard practice and knowledge slowly acquired? In one causing concentration to arise with difficulty and with toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is hard practice and knowledge slowly acquired.

* See paragraph 525.

Therein what is wisdom that is hard practice and knowledge quickly acquired? In one causing concentration to arise with difficulty and with toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is hard practice and knowledge quickly acquired.

* See paragraph 525.

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

* See paragraph 525.

Therein what is wisdom that is easy practice and knowledge quickly acquired? In one causing concentration to arise with no difficulty and with no toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called wisdom that is easy practice and knowledge quickly acquired. These are the four practices. (9)

* See paragraph 525.

Therein what are “four objects”? Limited wisdom, having limited object; limited wisdom, having unlimited object; unlimited wisdom, having limited object; unlimited wisdom, having unlimited object.

Therein what is limited wisdom, having limited object? In one gaining concentration not without difficulty, and expanding the object but little, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called limited wisdom, having limited object.

* See paragraph 525.

Therein what is limited wisdom, having unlimited object? In one gaining concentration not without difficulty, and expanding the object greatly, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called limited wisdom, having unlimited object.

* See paragraph 525.

Therein what is unlimited wisdom, having limited object? In one gaining concentration without difficulty, and expanding the object but little, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called unlimited wisdom, having limited object.

* See paragraph 525.

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

* See paragraph 525.

The knowledge of one having the path, this is knowledge of ageing and death; this is knowledge of the cause of ageing and death; this is knowledge of the cessation of ageing and death; this is knowledge of the way leading to the cessation of ageing and death.

Therein what is “knowledge of ageing and death”? Concerning ageing and death, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of ageing and death.

* See paragraph 525.

Concerning the cause of ageing and death.* Concerning the cessation of ageing and death.* Concerning the way leading to the cessation of ageing and death, that which arises is wisdom, understanding,*2 absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of ageing and death. (11)

* Complete as final example.
*2 See paragraph 525.

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

* Complete each in the general form of final example.

Therein what is “knowledge of activities”? Concerning activities, that which arises is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called knowledge of activities.

* See paragraph 525.

Concerning the cause of activities.* Concerning the cessation of activities.* Concerning the way leading to the cessation of activities, that which arises is wisdom, understanding,*2 absence of dullness, truth investigation, right view. This is called knowledge of the way leading to the cessation of activities. Thus is the basis of knowledge by way of fourfold division.

* Complete as final example.
*2 See paragraph 525.

(Here Ends) Fourfold (Exposition)