16. Analysis of Knowledge (VB16)

5. Fivefold Exposition

Therein what is “right concentration that has five constituents”? (Right concentration is) Zest-suffusing, pleasure-suffusing, mind-suffusing, light-suffusing, the characteristic of | reflection. In two jhānas wisdom is zest-suffusing; in three jhānas wisdom is pleasure-suffusing; knowledge of the consciousness of others is mind-suffusing; celestial eye is light-suffusing; the knowledge of reflection of one who emerges from this or that concentration is the characteristic of reflection. This is called right concentration that has five constituents.

Therein what is “right concentration that has five knowledges”? “This concentration has present pleasure, also in the future has pleasant resultant”, thus the knowledge arises quite separately; “this concentration is noble, non-worldly”, thus the knowledge arises quite separately; “this concentration is resorted to by great (i.e., without evil) men”, thus the knowledge arises quite separately; “this concentration is calm, superior, gained by tranquillity, obtained by exalted development, is not obtained by instigated suppression and hindering”, thus the knowledge arises quite separately; “I myself attain this concentration mindfully, emerge (therefrom) mindfully”, thus the knowledge arises quite separately. This is right concentration that has five knowledges. Thus is the basis of knowledge by way of fivefold division.

(Here Ends) Fivefold (Exposition)

6. Sixfold Exposition

Therein what is “wisdom in the six higher knowledges”? Knowledge of various super-normal powers; knowledge of the purity of ear element; knowledge of the consciousness of others; knowledge of the remembrance of previous existence; knowledge of the passing away and rebirth of beings; knowledge of the destruction of the defilements. This is wisdom in the six higher knowledges. Thus is the basis of knowledge by way of sixfold division.

7. Sevenfold Exposition

Therein what are the “seventy-seven bases of knowledge”? Knowledge that because of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; knowledge that in the past, too, because of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; knowledge that in the future, too, because | of birth there is ageing and death; knowledge that in there not being birth there is not ageing and death; that which is (knowledge) of those (knowledges) is knowledge of the establishment of states; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation. Knowledge that because of becoming there is birth.* Knowledge that because of attachment there is becoming.* Knowledge that because of craving there is attachment.* Knowledge that because of feeling there is craving.* Knowledge that because of contact there is feeling.* Knowledge that because of the six bases there is contact.* Knowledge that because of mind and matter there are the six bases.* Knowledge that because of consciousness there is mind and matter.* Knowledge that because of activities there is consciousness.* Knowledge that because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; knowledge that in the past, too, because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; knowledge that in the future, too, because of ignorance there are activities; knowledge that in there not being ignorance there are not activities; that which is (knowledge) of those (knowledges) is knowledge of the establishment of states; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation. These are the seventy-seven bases of knowledge. Thus is the basis of knowledge by way of sevenfold division.

* Complete each in general form of final example.

8. Eightfold Exposition

Therein what is “wisdom in the four paths and in the four fruits”? Wisdom in the path of stream entry; wisdom in the fruit of stream entry; wisdom in the path of once returning; wisdom in the fruit of once returning; wisdom in the path of non-returning; wisdom in the fruit of non-returning; wisdom in the path of arahantship; wisdom in the fruit of arahantship. This is wisdom in the four paths and in the four fruits. Thus is the basis of knowledge by way of eightfold division.

9. Ninefold Exposition

Therein what is “wisdom in the nine successive dwellings in attainments”? Wisdom in the attainment of the first jhāna; wisdom in the attainment of the second jhāna; wisdom in the attainment of the third jhāna; wisdom in the attainment of the fourth jhāna; wisdom in the attainment of the state of infinity of space; wisdom in the attainment of the state of infinity of consciousness; wisdom in the attainment of the state of nothingness; wisdom in the attainment of the state that is neither perception nor non-perception; knowledge of reflection of one who emerges from the attainment of the cessation of perception and feeling. This is wisdom in the nine successive dwellings in attainments. Thus is the basis of knowledge by way of ninefold division.

10. Tenfold Exposition

Therein what is “the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause”? Herein the Tathāgata comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as permanent, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as permanent, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as pleasant, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard anything as soul, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should regard anything as soul, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his mother of life, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should deprive his mother of life, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his father of life.* | Should deprive an arahant of life.* With wicked consciousness should extravasate the blood of the Tathāgata.* Should divide the Order.* Should proclaim another teacher.* Should bring about an eighth existence, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a worldly person should bring about an eighth existence, such a thing is possible”.

* Complete each in general form of first example.

He comprehends thus, “It is not possible, not reasonable, that in one world system two worthy enlightened ones should arise simultaneously, such a thing is not possible”; he comprehends thus, “but it is indeed possible that in one world system a single worthy enlightened one should arise, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that in one world system two universal monarchs should arise simultaneously, such a thing is not possible”; he comprehends thus, “but it is indeed possible that in one world system a single universal monarch should arise, such a thing is possible”.

He comprehends thus, “It is not possible, not reasonable, that a woman should be a worthy enlightened one, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should be a worthy enlightened one, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a woman should be a universal monarch, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should be a universal monarch, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that a woman should become Sakka, should become Māra, should become Brahma, such a thing is not possible”; he comprehends thus, “but it is indeed possible that a man should become Sakka, should become Māra, should become Brahma, such a thing is possible”.

He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong bodily action should be desirable, agreeable, pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of wrong bodily action should be not desirable, not agreeable, not pleasant, such a thing is possible.” He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong verbal action.* of wrong mental action should be desirable, agreeable, pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible | that the resultant of wrong verbal action.* Of wrong mental action should be not desirable, not agreeable, not pleasant, such a thing is possible”.

* Complete appropriately.

He comprehends thus, “It is not possible, not reasonable, that the resultant of right bodily action should be not desirable, not agreeable, not pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of right bodily action should be desirable, agreeable, pleasant, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that the resultant of right verbal action.* of right mental action should be not desirable, not agreeable, not pleasant, such a thing is not possible”; he comprehends thus, “but it is indeed possible that the resultant of right verbal action.* of right mental action should be desirable, agreeable, pleasant, such a thing is possible”.

* Complete appropriately.

He comprehends thus, “It is not possible, not reasonable, that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world”; he comprehends thus, “but it is indeed possible that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”. He comprehends thus, “It is not possible, not reasonable, that one having wrong verbal action.* That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having wrong verbal action.* That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”.

* Complete appropriately.

He comprehends thus, “It is not possible, not reasonable, that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, | unhappy, ruinous state of hell, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is possible”. He comprehends thus, “it is not possible, not reasonable, that one having right verbal action.* That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is not possible”; he comprehends thus, “but it is indeed possible that one having right verbal action.* That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is possible”. These and those states which are roots and causes for the arising of these and those (other) states, this and that is cause; these and those states which are not roots and not causes for the arising of these and those (other) states, this and that is absence of cause; thus, that which therein is wisdom, understanding,*2 absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of cause as cause, absence of cause as absence of cause. (1)

* Complete appropriately.
*2 See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is by way of cause, by way of root, of the resultant of past, future and present actions that are performed”? Herein the Tathāgata comprehends thus; there are some evil actions performed, which, prevented by fortunate rebirth, do not mature; there are some evil actions performed, which, prevented by a fortunate body, do not mature; there are some evil actions performed, which, prevented by fortunate time, do not mature; there are some evil actions performed, which, prevented by fortunate effort, do not mature.

There are some evil actions performed, which, because of unfortunate rebirth, do mature; there are some evil actions performed, which, because of an unfortunate body, do mature; there are some evil actions performed, which, because of unfortunate time, do mature; there are some evil actions performed, which, because of unfortunate effort, do mature.

There are some sound actions performed, which, prevented by unfortunate rebirth, do not mature; there are some sound actions performed, which, prevented by an unfortunate body, do not | mature; there are some sound actions performed, which, prevented by unfortunate time, do not mature; there are some sound actions performed, which, prevented by unfortunate effort, do not mature.

There are some sound actions performed, which, because of fortunate rebirth, do mature; there are some sound actions performed, which, because of a fortunate body, do mature; there are some sound actions performed, which, because of fortunate time, do mature; there are some sound actions performed, which, because of fortunate effort, do mature; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is by way of cause, by way of root of the resultant of past, future and present actions that are performed. (2)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the practice leading to all (destiny)”? Herein the Tathāgata comprehends thus, “This is the path, this is the practice leading to hell”; he comprehends thus, “this is the path, this is the practice leading to the animal plane”; he comprehends thus, “this is the path, this is the practice leading to the ghost plane”; he comprehends thus, “this is the path, this is the practice leading to the human plane”; he comprehends thus, “this is the path, this is the practice leading to the deva plane”; he comprehends thus, “this is the path; this is the practice leading to full emancipation”; that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the practice leading to all (destiny). (3)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the world that has many elements, different elements”? Herein the Tathāgata comprehends the different aggregates; he comprehends the different bases; he comprehends the different elements; he comprehends the different worlds that have many elements, different elements; thus that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the world that has many elements, different elements. (4)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the different dispositions of beings”? Herein the Tathāgata comprehends thus, “There are beings of inferior disposition; there are beings of superior disposition. Beings of inferior disposition depend on, approach, frequent beings of inferior disposition. Beings of superior disposition depend on, approach, frequent beings of superior disposition.

In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.

In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition”. Thus that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the different dispositions of beings. (5)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons”? Herein the Tathāgata comprehends the inclination of beings; he comprehends the latent tendency; he comprehends characteristic action; he comprehends disposition; he comprehends beings with little dust in their eyes, with much dust in their eyes, with sharp controlling faculties, with weak controlling faculties, of good qualities, of bad qualities, easy to instruct, hard to instruct, fit or not fit.

And what is the inclination (of thought) of beings? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”, thus there are beings depending on becoming views, depending on non-becoming views. By not adhering to both these extremes, ability in conformity and | knowledge as it really is in specific causality and dependently originated states is gained. This is the inclination of beings.

And what is latent tendency of beings? The seven latent tendencies are: Latent tendency to sensuous lust, latent tendency to repulsion, latent tendency to conceit, latent tendency to wrong view, latent tendency to doubt, latent tendency to lust for existence, latent tendency to ignorance. That which in the world is a lovely thing, pleasant thing, the tendency of beings to lust for that lies latent; that which in the world is an unlovely thing, unpleasant thing, the tendency of beings to repulsion for that lies latent. Thus in these two states it should be understood that ignorance continuously occurs, and coupled therewith, conceit, wrong view and doubt. This is latent tendency of beings.

And what is the characteristic action of beings? Activity producing good (resultant), activity producing bad (resultant), activity producing unshakeable (resultant), having low level or having high level. This is the characteristic action of beings.

And what is disposition of beings? There are beings of inferior disposition; there are beings of superior disposition; beings of inferior disposition depend on, approach, frequent beings of inferior disposition. Beings of superior disposition depend on, approach, frequent beings of superior disposition.

In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.

In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition. This is disposition of beings.

Who are those beings with much dust in their eyes? The ten bases of the corruptions are: Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame; those beings in whom these ten bases of corruption are pursued, developed, repeated, enlarged. These are those beings with much dust in their eyes.

Who are those beings with little dust in their eyes? Those beings in whom these ten bases of corruption are not pursued, not developed, not repeated, not enlarged. These are those beings with little dust in their eyes.

Who are those beings with weak controlling faculties? Five controlling faculties are: The controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom; those beings in whom these five controlling faculties are not pursued, not developed, not repeated, not enlarged. These are those beings with weak controlling faculties.

Who are those beings with sharp controlling faculties? Those beings in whom these five controlling faculties are pursued, developed, repeated, enlarged. These are those beings with sharp controlling faculties.

Who are those beings with bad qualities? Those beings who have evil inclinations, have evil latent tendencies, have evil characteristic actions, have evil dispositions, have much dust in their eyes, have weak controlling faculties. These are those beings with bad qualities.

Who are those beings with good qualities? Those beings who have sound inclinations, have sound characteristic actions, have sound dispositions, have little dust in their eyes, have sharp controlling faculties. These are those beings with good qualities.

Who are those beings hard to instruct? Those beings who have bad qualities, they indeed are those beings hard to instruct. Those beings who have good qualities, they indeed are those beings easy to instruct.

Who are those beings who are not fit? Those beings who are furnished with the obstruction of (bad) action, furnished with the obstruction of corruption, furnished with the obstruction of (bad) resultant, have no confidence, have no wish (to do good), have no wisdom (accompanying rebirth consciousness), are not fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are not fit.

Who are those beings who are fit? Those beings who are not furnished with the obstruction of (bad) action, not furnished with the obstruction of corruption, not furnished with the obstruction of (bad) resultant, have confidence, have wish (to do good), have wisdom (accompanying rebirth consciousness), are fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are fit; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons. (6)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment”? Jhānic person means four (types of) jhānic persons: There is a certain jhānic person who, having really attained, concludes thus, “There is failure”; there is a certain jhānic person who, having really failed, concludes thus, “There is attainment”; there is a certain jhānic person who, having really attained, concludes thus, “There is attainment”; there is a certain jhānic person who, having really failed, concludes thus, “There is failure”. These are four (types of) jhānic persons.

Another four (types of) jhānic persons: There is a certain jhānic person who attains slowly, emerges quickly; there is a certain jhānic person who attains quickly, emerges slowly; there is a certain jhānic person who attains slowly, emerges slowly; there is a certain jhānic person who attains quickly, emerges quickly. These are four (types of) jhānic persons.

Another four (types of) jhānic persons: There is a certain jhānic person who, in concentration, is skilful at concentrating, but in concentration is not skilful at maintaining; there is a certain jhānic person who, in concentration, is skilful at maintaining, but in concentration is not skilful at concentrating; there is a certain jhānic person who, in concentration, is skilful at concentrating, and in concentration is skilful at maintaining; there is a certain jhānic person who, in concentration, is neither skilful at concentrating nor, in concentration, is skilful at maintaining. These are four (types of) jhānic persons.

Having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space. This is the fourth release.

Having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness. This is the fifth release.

Having wholly passed the state of infinity of consciousness, (concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness. This is the sixth release.

Having wholly passed the state of nothingness, he attains and dwells in the state that is neither perception nor non-perception. This is the seventh release.

Having wholly passed the state that is neither perception nor non-perception, he attains and dwells in the state of cessation of perception and feeling. This is the eighth release.

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of remembrance of previous existence”? Herein the Tathāgata remembers manifold former existences. For example, 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, an hundred-thousand births, many aeons of evolving, many aeons of devolving, many aeons of both evolving and devolving, thus, “I was in such a place, having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up in such a place; there also I was having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up here”; thus, with all qualities, with all details, he remembers manifold former existences; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of remembrance of previous existence. (8)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the passing away and rebirth of beings”? Herein the Tathāgata with pure celestial eye surpassing that of man sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions thus, “Indeed these worthy beings furnished with wrong bodily actions, furnished with wrong verbal actions, furnished with wrong mental actions, scoffers at Noble Ones, having false view, performing actions with false view, they at the breaking up of the body after death rise up in the woeful, unhappy, ruinous state of hell; again, those worthy beings furnished with right bodily actions, furnished with right verbal actions, | furnished with right mental actions, not scoffers at Noble Ones, having right view, performing actions with right view; they at the breaking up of the body after death rise up in a happy heavenly world”; thus with pure celestial eye surpassing that of man he sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the passing away and rebirth of beings. (9)

* See paragraph 525.

Therein what is “the Tathāgata's knowledge as it really is of the destruction of the defilements”? Herein the Tathāgata by the destruction of the defilements, having himself fully known, having realized in the present existence, attains and dwells in freedom of mind, freedom of wisdom that is not the object of the defilements; thus, that which therein is wisdom, understanding,* absence of dullness, truth investigation, right view. This is the Tathāgata's knowledge as it really is of the destruction of the defilements. (10)

* See paragraph 525.

Analysis of Knowledge is Ended

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated by Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society, 1969.

This SuttaCentral edition was prepared by Manfred Wierich and Ven. Vimala and proofread by Ariya Baumann. Some changes were introduced:

Internal and external links were added, so that readers can easily click the numerous references.

Some abbreviations were expanded.

Obvious oversights and errors were corrected, all of them minor.

The pagination of the original PTS edition can be found on the margins. Unless the page break begins a new paragraph, a vertical bar indicates the beginning of the new page.

This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here: http://creativecommons.org/licenses/by-nc/3.0/

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.