4👑☸Te Ab Vb 16 Ñāṇa-vibhaṅga

1.1 dukkhe ñāṇaṃ




Vibhaṅga	The Book of Analysis
Ñāṇavibhaṅga	16
1	Analysis Of Knowledge
Ekakamātikā	16
	1. Singlefold Summary
Ekavidhena ñāṇavatthu—pañca viññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā, saṅkhatā, arūpā, lokiyā, sāsavā, saṃyojaniyā, ganthaniyā, oghaniyā, yoganiyā, nīvaraṇiyā, parāmaṭṭhā, upādāniyā, saṃkilesikā, abyākatā, sārammaṇā, acetasikā, vipākā, upādinnupādāniyā, asaṃkiliṭṭhasaṃkilesikā, na savitakkasavicārā, na avitakkavicāramattā, avitakkaavicārā, na pītisahagatā, neva dassanena na bhāvanāya pahātabbā, neva dassanena na bhāvanāya pahātabbahetukā, nevācayagāmināpacayagāmino, nevasekkhanāsekkhā, parittā, kāmāvacarā, na rūpāvacarā, na arūpāvacarā, pariyāpannā, no apariyāpannā, aniyatā, aniyyānikā.
(1)	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 graspings; are objects of the corruptions; are neither-skilful-nor-unskilful; have objects; are not volitional activities; are resultants; are grasped (by craving and false view), are objects of the graspings; 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 rapture; 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.
Uppannavatthukā uppannārammaṇā.	e. are mundane); are not “not included” (i.
(2)	e. not supramundane); are of no fixed (resultant time); do not tend to release.

Purejātavatthukā purejātārammaṇā.
(3)	(The five types of sense consciousness) Have arisen sense-bases; have arisen objects; have pre-existing sense-bases; have pre-existing objects; have internal sense-bases; have external objects; have non-disintegrated sense-bases; have non-disintegrated objects; have different sense-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.

Ajjhattikavatthukā bāhirārammaṇā.
(4)	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 skilful or unskilful state; even immediately following the five types of sense consciousness one performs no skilful or unskilful state;
Asambhinnavatthukā asambhinnārammaṇā.	by the five types of sense consciousness one does not attain, does not emerge (from samādhi); 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.
(5)	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.
Nānāvatthukā nānārammaṇā.
(6)	16
	2. Twofold Summary
Na aññamaññassa gocaravisayaṃ paccanubhonti.
(7)	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.
Na asamannāhārā uppajjanti.	Wisdom that is the object of the defilements; wisdom that is not the object of the defilements.
(8)	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.
Na amanasikārā uppajjanti.	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.
(9)	Wisdom that is the object of the ties; wisdom that is not the object of the ties.
	Wisdom that is not associated
Na abbokiṇṇā uppajjanti.	with the ties, is the object of the ties; wisdom that is not associated with the ties, is not the object of the ties.
(10)

Na apubbaṃ acarimaṃ uppajjanti.	Wisdom that is the object of the floods; wisdom that is not the object of the floods.
(11)	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.
Na aññamaññassa samanantarā uppajjanti.	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.
(12)	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.
Pañca viññāṇā anābhogā.
(13)	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.
Pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti aññatra abhinipātamattā.	Wisdom that is grasped; wisdom that is not grasped.
(14)	Wisdom that is the object of the graspings; wisdom that is not the object of the graspings.
	Wisdom that is not associated with the graspings, is the object of the graspings; wisdom that is not associated with the graspings, is not the object of the graspings.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kañci dhammaṃ paṭivijānāti.
(15)
	Wisdom that is the object of the corruptions; wisdom that is not the object of the corruptions.
Pañcahi viññāṇehi na kañci iriyāpathaṃ kappeti.	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.
(16)	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.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kañci iriyāpathaṃ kappeti.	Wisdom that is with rapture; wisdom that is without rapture.
(17)	Wisdom that is accompanied by rapture; wisdom that is not accom-panied by rapture.
	Wisdom that is accompanied by pleasure; wisdom that is not accompanied by pleasure.
Pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti.	Wisdom that is accompanied by indifference; wisdom that is not accompanied by indifference.
(18)	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.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti.	Wisdom that is characteristic of the formless plane; wisdom that is not characteristic of the formless plane.
(19)	Wisdom
	that is included (i.
Pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyati.	e. is mundane); wisdom that is not included (i.
(20)	e. is supramundane).
	Wisdom tending to release; wisdom not tending to release.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kusalākusalaṃ dhammaṃ samādiyati.	Wisdom that is of fixed (resultant time); wisdom that is of no fixed (resultant time).
(21)	Wisdom that is surpassable; wisdom that is not surpassable.
	Wisdom that is the cause of resultant; wisdom that is the resultant of cause.
Pañcahi viññāṇehi na samāpajjati na vuṭṭhāti.	Thus is the basis of knowledge by way of twofold division.
(22)
	16
Pañcannaṃ viññāṇānaṃ samanantarāpi na samāpajjati na vuṭṭhāti.	3. Threefold Summary
(23)
	The basis of knowledge by way of threefold division: Wisdom by means of thinking; wisdom by means of hearing; wisdom by means of development.
Pañcahi viññāṇehi na cavati na uppajjati.	Wisdom by means of giving; wisdom by means of morality; wisdom by means of development.
(24)	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.
Pañcannaṃ viññāṇānaṃ samanantarāpi na cavati na uppajjati.	Wisdom that is resultant; wisdom that is productive of resultant; wisdom that is neither resultant nor productive of resultant.
(25)	Wisdom that is grasped, is the object of the graspings; wisdom that is not grasped, is the object of the graspings; wisdom that is not grasped, is not the object of the graspings.
	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.
Pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passati.
(26)
	Wisdom that is accompanied by rapture; wisdom that is accompanied by pleasure; wisdom that is accompanied by indifference.
Pañcannaṃ viññāṇānaṃ samanantarāpi na supati na paṭibujjhati na supinaṃ passati, yāthāvakavatthuvibhāvanā paññā.	Wisdom that is cumulative; wisdom that is dispersive; wisdom that is neither cumulative nor dispersive.
(27)	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.
Evaṃ ekavidhena ñāṇavatthu.	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.
2	Wisdom that is risen; wisdom that is not risen; wisdom that is bound to arise.
Dukamātikā	Wisdom that is past; wisdom that is future; wisdom that is present.

Duvidhena ñāṇavatthu—	Wisdom that has past object; wisdom
	that has future object; wisdom that has present object.
Lokiyā paññā, lokuttarā paññā.	Wisdom that is internal; wisdom that is external; wisdom that is both internal and external.
(1)	Wisdom that has internal object; wisdom that has external object; wisdom that has both internal and external objects.

Kenaci viññeyyā paññā, kenaci na viññeyyā paññā.
(2)	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 graspings; that is not grasped, is the object of the graspings; that is not grasped, is not the object of the graspings.
Sāsavā paññā, anāsavā paññā.	That is accompanied by rapture; that is accompanied by pleasure; that is accompanied by indifference.
(3)	That is cumulative; that is dispersive; that is neither cumulative nor dispersive.
	That is of the seven supramundane stages; that is of the final supramun-dane stage; that is neither of the seven supramundane stages nor of the final supramundane stage.
Āsavavippayuttā sāsavā paññā, āsavavippayuttā anāsavā paññā.	That is low; that is sublime; that is immeasurable.
(4)	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.
Saṃyojaniyā paññā, asaṃyojaniyā paññā.	That is risen; that is not risen; that is bound to arise.
(5)
	That is past; that is future; that is present.
Saṃyojanavippayuttā saṃyojaniyā paññā, saṃyojanavippayuttā asaṃyojaniyā paññā.	That has past object; that has future object; that has present object.
(6)	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.
Ganthaniyā paññā, aganthaniyā paññā.
(7)
	Wisdom without initial application, sustained application only that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant.
Ganthavippayuttā ganthaniyā paññā, ganthavippayuttā aganthaniyā paññā.	That is grasped, is the object of the graspings; that is not grasped, is the object of the graspings; that is not grasped, is not the object of the graspings.
(8)	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.
Oghaniyā paññā, anoghaniyā paññā.	That is risen; that is not risen; that is bound to arise.
(9)	That is past; that is future; that is present.
	That is internal; that is external; that is both internal and external.
Oghavippayuttā oghaniyā paññā, oghavippayuttā anoghaniyā paññā.
(10)
	Wisdom without initial application, without sustained application that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant.
Yoganiyā paññā, ayoganiyā paññā.	That is grasped, is the object of the graspings; that is not grasped, is the object of the graspings; that is not grasped, is not the object of the graspings.
(11)	That
	is accompanied by rapture; that is accompanied by pleasure; that is accompanied by indifference.
Yogavippayuttā yoganiyā paññā, yogavippayuttā ayoganiyā paññā.	That is cumulative; that is dispersive; that is neither cumulative nor dispersive.
(12)
	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.
Nīvaraṇiyā paññā, anīvaraṇiyā paññā.	That has low object; that has sublime object; that has immeasurable object.
(13)	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.
Nīvaraṇavippayuttā nīvaraṇiyā paññā, nīvaraṇavippayuttā anīvaraṇiyā paññā.	That is past; that is future; that is present.
(14)	That has past object; that has future object; that has present object.
	That is internal; that is external; that is both internal and external.
Parāmaṭṭhā paññā, aparāmaṭṭhā paññā.	That has internal object; that has external object; that has both internal and external object.
(15)

Parāmāsavippayuttā parāmaṭṭhā paññā, parāmāsavippayuttā aparāmaṭṭhā paññā.	Wisdom accompanied by rapture, wisdom accompanied by pleasure that is resultant; that is productive of resultant; that is neither resultant nor productive of resultant.
(16)	That is grasped, is the object of the graspings; that is not grasped, is the object of the graspings; that is not grasped, is not the object of the graspings.
	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.
Upādinnā paññā, anupādinnā paññā.	That is cumulative; that is dispersive; that is neither cumulative nor dispersive.
(17)	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.
Upādāniyā paññā, anupādāniyā paññā.
(18)	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.
Upādānavippayuttā upādāniyā paññā, upādānavippayuttā anupādāniyā paññā.	That is risen; that is not risen; that is bound to arise.
(19)	That is past; that is future; that is present.
	That has past object; that has future object; that has present object.
Saṃkilesikā paññā, asaṃkilesikā paññā.	That is internal; that is external; that is both internal and external.
(20)	That has internal object; that has external object; that has both internal and external object.

Kilesavippayuttā saṃkilesikā paññā, kilesavippayuttā asaṃkilesikā paññā.
(21)	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 graspings; that is not grasped, is the object of the graspings; that is not grasped, is not the object of the graspings.
Savitakkā paññā, avitakkā paññā.	That is cumulative; that is dispersive; that is neither cumulative nor dispersive.
(22)	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.
Savicārā paññā, avicārā paññā.	That is low; that is sublime; that is immeasurable.
(23)	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.
Sappītikā paññā, appītikā paññā.
(24)	That is risen; that is not risen; that is bound to arise.
	That is past; that is future; that is present.
Pītisahagatā paññā, na pītisahagatā paññā.	That has past object; that has future object; that has present object.
(25)	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.
Sukhasahagatā paññā, na sukhasahagatā paññā.	Thus is the basis of knowledge by way of threefold division.
(26)
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Upekkhāsahagatā paññā, na upekkhāsahagatā paññā.	4. Fourfold Summary
(27)
	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.
Kāmāvacarā paññā, na kāmāvacarā paññā.	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.
(28)	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).
Rūpāvacarā paññā, na rūpāvacarā paññā.	Knowledge of (supramundane) dhammas; knowledge following (therefrom); penetrative knowledge; conventional knowledge.
(29)	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;
Arūpāvacarā paññā, na arūpāvacarā paññā.	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.
(30)	Wisdom partaking of deterioration; wisdom partaking of stationariness; wisdom partaking of distinction; wisdom partaking of penetration.

Pariyāpannā paññā, apariyāpannā paññā.
(31)	The four analytic insights.
	The four practices.
Niyyānikā paññā, aniyyānikā paññā.	Four objects.
(32)	Knowledge of old age and death; knowledge of the cause of old age and death; knowledge of the cessation of old age and death; knowledge of the way leading to the cessation of old age and death.
	Knowledge of birth.
Niyatā paññā, aniyatā paññā.	Complete in general form of final example.
(33)	Knowledge of existence.
	Complete in general form of final example.
Sauttarā paññā, anuttarā paññā.	Knowledge
(34)	of grasping.
	Complete in general form of final example.
Atthajāpikā paññā, jāpitatthā paññā.	Knowledge of craving.
(35)	Complete in general form of final example.
	Knowledge of feeling.
Evaṃ duvidhena ñāṇavatthu.	Complete in general form of final example.
	Knowledge of contact.
3	Complete in general form of final example.
Tikamātikā	Knowledge of the six sense-bases.
	Complete in general form of final example.
Tividhena ñāṇavatthu—	Knowledge of name & form.
	Complete in general form of final example.
Cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.	Knowledge of consciousness.
(1)	Complete in general form of final example.
	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.
Dānamayā paññā, sīlamayā paññā, bhāvanāmayā paññā.	Thus is the basis of knowledge by way of fourfold division.
(2)
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Adhisīle paññā, adhicitte paññā, adhipaññāya paññā.	5. Fivefold Summary
(3)
	The basis of knowledge by way of fivefold division: Right samādhi that has five constituents; right samādhi that has five knowledges.
Āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ.	Thus is the basis of knowledge by way of fivefold division.
(4)
	16
Vipākā paññā, vipākadhammadhammā paññā, nevavipākanavipākadhammadhammā paññā.	6. Sixfold Summary
(5)
	The basis of knowledge by way of sixfold division: Wisdom in the six higher knowledges.
Upādinnupādāniyā paññā, anupādinnupādāniyā paññā, anupādinnaanupādāniyā paññā.	Thus is the basis of knowledge by way of sixfold division.
(6)
	16
Savitakkasavicārā paññā, avitakkavicāramattā paññā, avitakkaavicārā paññā.	7. Sevenfold Summary
(7)
	The basis of knowledge by way of sevenfold division: Seventy-seven sense-bases of knowledge.
Pītisahagatā paññā, sukhasahagatā paññā, upekkhāsahagatā paññā.	Thus is the basis of knowledge by way of sevenfold division.
(8)
	16
Ācayagāminī paññā, apacayagāminī paññā, nevācayagāmināpacayagāminī paññā.	8. Eightfold Summary
(9)
	The basis of knowledge by way of eightfold division: Wisdom in the four paths and in the four fruits.
Sekkhā paññā, asekkhā paññā, nevasekkhanāsekkhā paññā.	Thus is the basis of knowledge by way of eightfold division.
(10)
	16
Parittā paññā, mahaggatā paññā, appamāṇā paññā.	9. Ninefold Summary
(11)
	The basis of knowledge by way of ninefold division: Wisdom in the nine successive dwellings in attainments.
Parittārammaṇā paññā, mahaggatārammaṇā paññā, appamāṇārammaṇā paññā.	Thus is the basis of knowledge by way of ninefold division.
(12)
	16
Maggārammaṇā paññā, maggahetukā paññā, maggādhipatinī paññā.	10
(13)	Tenfold Summary

Uppannā paññā, anuppannā paññā, uppādinī paññā.	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).
(14)	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.
Atītā paññā, anāgatā paññā, paccuppannā paññā.	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
(15)	(1)

Atītārammaṇā paññā, anāgatārammaṇā paññā, paccuppannārammaṇā paññā.	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.
(16)	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
	(2)
Ajjhattā paññā, bahiddhā paññā, ajjhattabahiddhā paññā.
(17)	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.
Ajjhattārammaṇā paññā, bahiddhārammaṇā paññā, ajjhattabahiddhārammaṇā paññā.	(3).
(18)

Savitakkasavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.	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.
(19)	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
	(4)
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.
(20)	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.
Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā.	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
(21)	(5)

Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.	And again the Tathāgata comprehends, as it really is, the improvement, the deterioration of the faculties of other
(22)	beings, of other persons; that by which the Tathāgata comprehends, as it really is, the improvement, the deterioration of the 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.
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.	(6)
(23)
	And again the Tathāgata comprehends, as it really is, the corruption of, the purification of, the emergence from jhāna, release, samādhi and attainment; that by which the Tathāgata comprehends, as it really is, the corruption of, the purification of, the emergence from jhāna, release, samādhi and attainment; this is a “Tathāgata power” of the Tathāgata.
Atthi parittā, atthi mahaggatā, atthi appamāṇā.	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
(24)	(7)

Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.	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.
(25)	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
	(8)
Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.
(26)	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.
Atthi uppannā, atthi anuppannā, atthi uppādinī.	(9)
(27)
	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.
Atthi atītā, atthi anāgatā, atthi paccuppannā.	Because of which power the Tathāgata claims the leading position; roars the lion’s roar in the assemblies; sets rolling the supreme wheel.
(28)	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.
Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.	(10)
(29)
	Thus Is The Basis Of Knowledge By Way Of Tenfold Division (Here Ends) The Summary
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.	16
(30)	10
	1. Singlefold Exposition
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.
(31)	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 graspings; always are objects of the curruptions; always are neither-skilful-nor-unskilful; always have objects; always are not volitional activities; always are resultants; always are grasped, are objects of the graspings; 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 rapture”; 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.
Avitakkavicāramattā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.	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 old age.
(32)

Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.	The five types of sense consciousness “have arisen sense-bases, have arisen objects” means: They (each) arise on an arisen sense-base, on an arisen object.
(33)

Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.	“Have pre-existing sense-bases, have pre-existing objects” means: They (each) arise on a pre-existing sense-base, on a pre-existing object.
(34)

Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.	“Have internal sense-bases, have external objects” means: The sense-bases of the five types of sense consciousness are internal, the objects are external.
(35)

Atthi uppannā, atthi anuppannā, atthi uppādinī.	“Have non-disintegrated sense-bases, have non-disintegrated objects”
(36)	means; They (each) arise on a non-disintegrated sense-base, on a non-disintegrated object.

Atthi atītā, atthi anāgatā, atthi paccuppannā.
(37)	“Have different sense-bases, have different objects” means; The sense-base and object of eye consciousness is (one thing); the sense-base and object of ear consciousness is another; the sense-base and object of nose consciousness is another; the sense-base and object of tongue consciousness is another; the sense-base and object of body consciousness is another.

Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
(38)	“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.
Avitakkaavicārā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.	Tongue consciousness does not experience the object of eye consciousness;
(39)	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.
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.	Of ear consciousness.
(40)	Each should be dealt with in the same general form as the final example.
	Of nose consciousness.
Atthi pītisahagatā, atthi sukhasahagatā, atthi upekkhāsahagatā.	Each should be dealt with in the same general form as the final example.
(41)	Of tongue consciousness.
	Each should be dealt with in the same general form as the final example.
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.	Eye consciousness does not experience the object of body consciousness; body consciousness does not experience the object of eye consciousness either.
(42)	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.
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.	Tongue consciousness does not experience the object of body consciousness; body consciousness does not experience the object of tongue consciousness either.
(43)

Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.	“Do not arise without advertence” means: They arise in one who has advertence.
(44)

Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.	“Do not arise without attention” means: They arise in one who has attention.
(45)

Atthi uppannā, atthi anuppannā, atthi uppādinī.	“Do not arise consecutively” means: They do not arise in succession.
(46)

Atthi atītā, atthi anāgatā, atthi paccuppannā.	“Do not arise simultaneously” means: They do not arise at the same moment.
(47)

Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.	“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.
(48)	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.
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.	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.
(49)	Of ear consciousness.
	Each should be dealt with in the same general form as the final example.
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.	Of nose consciousness.
(50)	Each should be dealt with in the same general form as the final example.
	Of tongue consciousness.
Pītisahagatā paññā sukhasahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.	Each should be dealt with in the same general form as the final example.
(51)	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.
Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.	Immediately following the arising of body consciousness, nose consciousness does not arise; immediately following the arising of nose consciousness,
(52)	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.
Atthi savitakkasavicārā, atthi avitakkavicāramattā, atthi avitakkaavicārā.
(53)
	“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.
Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
(54)
	“By the five types of sense consciousness one discriminates no state whatever” means: By the five types of sense consciousness one discriminates no state whatever.
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
(55)
	“Other than mere falling in” means: Other than mere falling in (i.
Atthi parittā, atthi mahaggatā, atthi appamāṇā.	e. entry of the object).
(56)

Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.	“Even immediately following the five types of sense consciousness one discriminates no state whatever” means: Immediately following the five types of sense consciousness one discriminates no state whatever, even by mind element.
(57)

Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.	“By the five types of sense consciousness one makes no posture whatever” means: By the five types of sense consciousness one makes no posture whatever, either going, standing, sitting or lying.
(58)

Atthi uppannā, atthi anuppannā, atthi uppādinī.	“Even immediately following the five types of sense consciousness one makes no posture whatever” means: Immediately following the five types of sense consciousness one makes no posture whatever, either going, standing, sitting or lying, even by mind element.
(59)

Atthi atītā, atthi anāgatā, atthi paccuppannā.	“By the five types of sense consciousness one establishes no bodily action, no verbal action” means: By the five types of sense consciousness one establishes no bodily action, no verbal action.
(60)

Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.	“Even immediately following the five types of sense consciousness one establishes no bodily action, no verbal action” means: Immediately following the five types of sense consciousness one establishes no bodily action, no verbal action, even by mind element.
(61)

Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.	“By the five types of sense consciousness one performs no skilful or unskilful state” means: By the five types of sense consciousness one performs no skilful or unskilful state.
(62)

Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.	“Even immediately following the five types of sense consciousness one performs no skilful or unskilful state” means: Immediately following the five types of sense consciousness one performs no skilful or unskilful state, even by mind element.
(63)

Upekkhāsahagatā paññā atthi vipākā, atthi vipākadhammadhammā, atthi nevavipākanavipākadhammadhammā.	“By the five types of sense consciousness one does not attain, does not emerge” means: By the five types of sense consciousness one does not attain, does not emerge.
(64)

Atthi upādinnupādāniyā, atthi anupādinnupādāniyā, atthi anupādinnaanupādāniyā.	“Even immediately following the five types of sense consciousness one does not attain, does not emerge” means:
(65)	Immediately following the five types of sense consciousness one does not attain, does not emerge, even by mind element.

Atthi ācayagāminī, atthi apacayagāminī, atthi nevācayagāmināpacayagāminī.
(66)	“By the five types of sense consciousness one does not pass away, does not arise” means: By the five types of sense consciousness one does not pass away, does not arise (i.
	e. is not reborn).
Atthi sekkhā, atthi asekkhā, atthi nevasekkhanāsekkhā.
(67)
	“Even immediately following the five types of sense consciousness one does not pass away, does not arise” means: Immediately following the five types of sense consciousness one does not pass away, does not arise, even by mind element.
Atthi parittā, atthi mahaggatā, atthi appamāṇā.
(68)
	“By the five types of sense consciousness one does not
Atthi parittārammaṇā, atthi mahaggatārammaṇā, atthi appamāṇārammaṇā.	sleep, does not wake, does not see dreams” means: By the five types of sense consciousness one does not sleep, does not wake, does not see dreams.
(69)

Atthi maggārammaṇā, atthi maggahetukā, atthi maggādhipatinī.	“Even immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams” means: Immediately following the five types of sense consciousness one does not sleep, does not wake, does not see dreams, even by mind element.
(70)	Thus the explanation of the true nature of the basis (of knowledge) is wisdom.
	Thus is the basis of knowledge by way of singlefold division.
Atthi uppannā, atthi anuppannā, atthi uppādinī.
(71)
	(Here Ends) Singlefold Exposition
Atthi atītā, atthi anāgatā, atthi paccuppannā.	16
(72)	10
	2. Twofold Exposition
Atthi atītārammaṇā, atthi anāgatārammaṇā, atthi paccuppannārammaṇā.
(73)	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Atthi ajjhattā, atthi bahiddhā, atthi ajjhattabahiddhā.
(74)
	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Atthi ajjhattārammaṇā, atthi bahiddhārammaṇā, atthi ajjhattabahiddhārammaṇā.	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
(75)

Evaṃ tividhena ñāṇavatthu.	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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 skilful and neither-skilful-nor-unskilful (dhammas) 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.
4
Catukkamātikā
	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Catubbidhena ñāṇavatthu—	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇaṃ.
(1)
	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
(2)	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.

Kāmāvacarā paññā, rūpāvacarā paññā, arūpāvacarā paññā, apariyāpannā paññā.
(3)	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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 skilful and neither-skilful-nor-unskilful (dhammas) 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.
Dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiñāṇaṃ.
(4)
	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Atthi paññā ācayāya no apacayāya, atthi paññā apacayāya no ācayāya, atthi paññā ācayāya ceva apacayāya ca, atthi paññā nevācayāya no apacayāya.	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
(5)

Atthi paññā nibbidāya no paṭivedhāya, atthi paññā paṭivedhāya no nibbidāya, atthi paññā nibbidāya ceva paṭivedhāya ca, atthi paññā neva nibbidāya no paṭivedhāya.	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
(6)	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.

Hānabhāginī paññā, ṭhitibhāginī paññā, visesabhāginī paññā, nibbedhabhāginī paññā.
(7)	In the three planes the wisdom in resultants is wisdom that is grasped by craving and false view; in the three planes the wisdom is skilful (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas), the wisdom in the four paths and in the four fruits is wisdom that is not grasped.

Catasso paṭisambhidā.
(8)	In the three planes the wisdom in skilful and
	neither-skilful-nor-unskilful (dhammas) is wisdom that is the object of the graspings; the wisdom in the four paths and in the four fruits is wisdom that is not the object of the graspings.
Catasso paṭipadā.	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) is wisdom that is not associated with the graspings, is the object of the graspings; the wisdom in the four paths and in the four fruits is wisdom that is not associated with the graspings, is not the object of the graspings.
(9)

Cattāri ārammaṇāni.	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
(10)	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ.
(11)
	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.
Jātiyā ñāṇaṃ … pe … bhave ñāṇaṃ … pe … upādāne ñāṇaṃ … pe … taṇhāya ñāṇaṃ … pe … vedanāya ñāṇaṃ … pe … phasse ñāṇaṃ … pe … saḷāyatane ñāṇaṃ … pe … nāmarūpe ñāṇaṃ … pe … viññāṇe ñāṇaṃ … pe … saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ.	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.
(12–‍21) Evaṃ catubbidhena ñāṇavatthu.	Wisdom associated with rapture is wisdom that is with rapture; wisdom not associated with rapture is wisdom that is without rapture.
	Wisdom associated with rapture is wisdom that is accompanied by rapture; wisdom not associated with rapture is wisdom that is not accompanied by rapture.
5
Pañcakamātikā	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.
Pañcavidhena ñāṇavatthu—

Pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi.	The wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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 skilful and neither-skilful-nor-unskilful (dhammas) characteristic of the plane of form is wisdom that is
Evaṃ pañcavidhena ñāṇavatthu.	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.
6	The wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Chakkamātikā	e. supramundane) is wisdom that is not characteristic of the formless plane.

Chabbidhena ñāṇavatthu—
	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) is wisdom that is included (i.
Chasu abhiññāsu paññā.	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 skilful (dhammas), in the four planes the wisdom in resultant (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas) is wisdom not tending to release.
Evaṃ chabbidhena ñāṇavatthu.	The wisdom in the four paths is wisdom that is of fixed (resultant time); in the three planes the wisdom in skilful (dhammas), in the four planes the wisdom in resultant (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas) is wisdom that is of no fixed (result-ant time).
	In the three planes the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) is wisdom that is surpassable; the wisdom in the four paths and in the four fruits is wisdom that is not surpassable.
7
Sattakamātikā
	Therein what is wisdom that is the cause of resultant?
Sattavidhena ñāṇavatthu—	In the four planes the wisdom in skilful (dhammas), the wisdom in the inoperative neither-skilful-nor-unskilful (dhammas) of the arahat 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 (dhammas), the wisdom in the inoperative neither-skilful-nor-unskilful (dhammas) of the arahat having higher knowledge that has arisen, having attainment that has arisen, is wisdom that is the resultant of cause.
Sattasattati ñāṇavatthūni.	Thus is the basis of knowledge by way of twofold division.


Evaṃ sattavidhena ñāṇavatthu.	(Here Ends) Twofold (Exposition)
	16
8	10
Aṭṭhakamātikā	3. Threefold Exposition

Aṭṭhavidhena ñāṇavatthu—	Therein what is “wisdom by means of thinking”?
	(The wisdom) In the spheres of work invented by ingenuity or in the
Catūsu maggesu, catūsu phalesu paññā.	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 form is impermanent; feeling; Is impermanent.
	perception; Is impermanent.
	volitional activities;
Evaṃ aṭṭhavidhena ñāṇavatthu.	Is impermanent.
	or consciousness is impermanent; that which is similar, in conformity, ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) dhammas, is acquired without hearing from others.
9	This is called wisdom by means of thinking.
Navakamātikā

Navavidhena ñāṇavatthu—	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 form is impermanent; feeling Is impermanent.
Navasu anupubbavihārasamāpattīsu paññā.	; perception Is impermanent.
	; volitional activities Is impermanent.
	; or consciousness is impermanent; that which is similar, in conformity, that ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) dhammas, is acquired by hearing from others.
Evaṃ navavidhena ñāṇavatthu.	This is called wisdom by means of hearing.

10
Dasakamātikā	All the wisdom of one who has attained, is, wisdom by means of development.

Dasavidhena ñāṇavatthu—dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
Katamāni dasa?	Therein what is “wisdom by means of giving”?
	Concerning giving, the achieving of giving, that which arises is wisdom, under-standing, See section 525.
	absence of delusion, truth investigation, right view.
Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.	This is called wisdom by means of giving.
Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
(1)
	Therein what is “wisdom by means of morality”?
Puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.	Concerning morality, the achieving of morality, that which arises is wisdom, understanding, See section 525.
Yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	absence of delusion, truth investigation, right view.
(2)	This is called wisdom by means of morality.

Puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.
Yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	All the wisdom of one who has attained, is, wisdom by means of development.
(3)

Puna caparaṃ tathāgato anekadhātu nānādhātulokaṃ yathābhūtaṃ pajānāti.	Therein what is “wisdom that is in higher morality”?
Yampi tathāgato anekadhātu nānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	In one restrained by the restraint of the fundamental precepts, that which arises is wisdom, understanding, See section 525.
(4)	absence of delusion,
	truth investigation, right view.
Puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.	This is called wisdom that is in higher morality.
Yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
(5)
	Therein what is “wisdom that is in higher consciousness”?
Puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.	In one attaining the attainment (of dhammas) characteristic of the plane of form and characteristic of the formless plane, that which arises is wisdom, understanding, See section 525.
Yampi tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	absence of delusion, truth investigation, right view.
(6)	This is called wisdom that is in higher consciousness.

Puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.
Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	Therein what is “wisdom that is in higher wisdom”?
(7)	The wisdom in the four paths and in the four fruits.
	This is called wisdom that is in higher wisdom.
Puna caparaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ pajānāti.
Yampi tathāgato pubbenivāsānussatiṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
(8)	Therein what is “proficiency (in knowing) gain”?
	In one paying attention to these dhammas, unskilful dhammas which have not arisen do not arise; also unskilful dhammas which have arisen are abandoned; moreover, in one paying attention to these dhammas, skilful dhammas which have not arisen arise; also skilful dhammas which have arisen exist for increase, for maturity, for development, for completion; that which therein is wisdom, understanding, See section 525.
Puna caparaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti.
Yampi tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	absence of delusion, truth investigation, right view.
(9)	This is called proficiency (in knowing) gain.

Puna caparaṃ tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti.
Yampi tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	Therein what is “proficiency (in knowing) loss”?
Imāni dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	In one paying attention to these dhammas, skilful dhammas which have not arisen do not arise; also skilful dhammas which have arisen cease; moreover, in one paying attention to these dhammas, unskilful dhammas which have not arisen arise; also unskilful dhammas which have arisen exist for increase, for maturity; that which therein is wisdom, understanding, See section 525.
(10)	absence of delusion, truth investigation, right view.
	This is called proficiency (in knowing) loss.
Evaṃ dasavidhena ñāṇavatthu.	All the wisdom in the method of the aforesaid is proficiency of method.

Mātikā.
	In the four planes the wisdom in resultant (dhammas) is wisdom that is resultant; in the four planes the wisdom in skilful (dhammas) is wisdom that is productive of resultant; in the three planes the
Niddesa	wisdom in inoperative neither-skilful-nor-unskilful (dhammas) is wisdom that is neither resultant nor productive of resultant.
1
Ekakaniddesa
	In the three planes the wisdom in resultant (dhammas) is wisdom that is grasped, is the object of the graspings; in the three planes the wisdom in skilful (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas) is wisdom that is not grasped, is the object of the graspings; the wisdom in the four paths and the four fruits is wisdom that is not grasped, is not the object of the graspings.
Pañca viññāṇā na hetumeva, ahetukameva, hetuvippayuttameva, sappaccayameva, saṅkhatameva, arūpameva, lokiyameva, sāsavameva, saṃyojaniyameva, ganthaniyameva, oghaniyameva, yoganiyameva, nīvaraṇiyameva, parāmaṭṭhameva, upādāniyameva, saṃkilesikameva, abyākatameva, sārammaṇameva, acetasikameva, vipākameva, upādinnupādāniyameva, asaṃkiliṭṭhasaṃkilesikameva, na savitakkasavicārameva, na avitakkavicāramattameva, avitakkaavicārameva, na pītisahagatameva, neva dassanena na bhāvanāya pahātabbameva, neva dassanena na bhāvanāya pahātabbahetukameva, nevācayagāmināpacayagāmimeva, nevasekkhanāsekkhameva, parittameva, kāmāvacarameva, na rūpāvacarameva, na arūpāvacarameva, pariyāpannameva, no apariyāpannameva, aniyatameva, aniyyānikameva, uppannaṃ manoviññāṇaviññeyyameva, aniccameva, jarābhibhūtameva.
(1)
	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.
Pañca viññāṇā uppannavatthukā, uppannārammaṇāti uppannasmiṃ vatthusmiṃ uppanne ārammaṇe uppajjanti.
(2)
	Wisdom associated with rapture is wisdom that is accompanied by rapture; wisdom associated with pleasure is wisdom that is accompanied by pleasure; wisdom associated with indifference is wisdom that is accompanied by indifference.
Purejātavatthukā, purejātārammaṇāti purejātasmiṃ vatthusmiṃ purejāte ārammaṇe uppajjanti.
(3)
	In the three planes the wisdom in skilful (dhammas) is wisdom that is cumulative; the wisdom in the four paths is wisdom that is dispersive; in the four planes the wisdom in resultant (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas) is wisdom that is neither cumulative nor dispersive.
Ajjhattikavatthukā, bāhirārammaṇāti pañcannaṃ viññāṇānaṃ vatthu ajjhattikā, ārammaṇā bāhirā.
(4)
	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 skilful (dhammas), in the three planes the wisdom in resultant (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas) is wisdom that is neither of the seven supramundane stages nor of the final supramundane stage.
Asambhinnavatthukā, asambhinnārammaṇāti asambhinnasmiṃ vatthusmiṃ asambhinne ārammaṇe uppajjanti.
(5)
	The wisdom in skilful and neither-skilful-nor-unskilful (dhammas) characteristic of the plane of desire is wisdom that is low; the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Nānāvatthukā, nānārammaṇāti aññaṃ cakkhuviññāṇassa vatthu ca ārammaṇañca, aññaṃ sotaviññāṇassa vatthu ca ārammaṇañca, aññaṃ ghānaviññāṇassa vatthu ca ārammaṇañca, aññaṃ jivhāviññāṇassa vatthu ca ārammaṇañca, aññaṃ kāyaviññāṇassa vatthu ca ārammaṇañca.
(6)
	Therein what is “wisdom that has low objects”?
Na aññamaññassa gocaravisayaṃ paccanubhontīti cakkhuviññāṇassa gocaravisayaṃ sotaviññāṇaṃ na paccanubhoti, sotaviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti.
Cakkhuviññāṇassa gocaravisayaṃ ghānaviññāṇaṃ na paccanubhoti, ghānaviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti.	Concerning low dhammas, that which arises is wisdom, understanding, See section 525.
Cakkhuviññāṇassa gocaravisayaṃ jivhāviññāṇaṃ na paccanubhoti, jivhāviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti.	absence of delusion, truth investigation, right view.
Cakkhuviññāṇassa gocaravisayaṃ kāyaviññāṇaṃ na paccanubhoti, kāyaviññāṇassa gocaravisayampi cakkhuviññāṇaṃ na paccanubhoti.	This is called wisdom that has low object.
Sotaviññāṇassa … pe … ghānaviññāṇassa … pe … jivhāviññāṇassa … pe … kāyaviññāṇassa gocaravisayaṃ cakkhuviññāṇaṃ na paccanubhoti, cakkhuviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti.
Kāyaviññāṇassa gocaravisayaṃ sotaviññāṇaṃ na paccanubhoti, sotaviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti.
Kāyaviññāṇassa gocaravisayaṃ ghānaviññāṇaṃ na paccanubhoti, ghānaviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti.	Therein what is “wisdom that has sublime object”?
Kāyaviññāṇassa gocaravisayaṃ jivhāviññāṇaṃ na paccanubhoti, jivhāviññāṇassa gocaravisayampi kāyaviññāṇaṃ na paccanubhoti.	Concerning sublime dhammas, that which arises is wisdom, understanding, See section 525.
(7)	absence of delusion, truth investigation, right view.
	This is called wisdom that has sublime object.
Na asamannāhārā uppajjantīti samannāharantassa uppajjanti.
(8)
	Therein what is “wisdom that has immeasurable object”?
Na amanasikārā uppajjantīti manasikarontassa uppajjanti.	Concerning immeasurable dhammas, that which arises is wisdom, understanding, See section 525.
(9)	absence of delusion, truth investigation, right view.
	This is called wisdom that has immeasurable object.
Na abbokiṇṇā uppajjantīti na paṭipāṭiyā uppajjanti.
(10)
	Therein what is “wisdom that has path as its object”?
Na apubbaṃ acarimaṃ uppajjantīti na ekakkhaṇe uppajjanti.	Concerning the Noble Path, that which arises is wisdom, under-standing, See section 525.
(11)	absence of delusion, truth investigation, right view.
	This is called wisdom that has path as its object.
Na aññamaññassa samanantarā uppajjantīti cakkhuviññāṇassa uppannasamanantarā sotaviññāṇaṃ na uppajjati, sotaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati.	The wisdom in the four paths is the wisdom that has path as its cause.
Cakkhuviññāṇassa uppannasamanantarā ghānaviññāṇaṃ na uppajjati, ghānaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati.
Cakkhuviññāṇassa uppannasamanantarā jivhāviññāṇaṃ na uppajjati, jivhāviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati.
Cakkhuviññāṇassa uppannasamanantarā kāyaviññāṇaṃ na uppajjati, kāyaviññāṇassa uppannasamanantarāpi cakkhuviññāṇaṃ na uppajjati.	Therein what is “wisdom that has path as its dominating factor”?
Sotaviññāṇassa … pe … ghānaviññāṇassa … pe … jivhāviññāṇassa … pe … kāyaviññāṇassa uppannasamanantarā cakkhuviññāṇaṃ na uppajjati, cakkhuviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati.	Having made the Noble Path dominant, that which arises is wisdom, understanding, See section 525.
Kāyaviññāṇassa uppannasamanantarā sotaviññāṇaṃ na uppajjati, sotaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati.	absence of delusion, truth investigation, right view.
Kāyaviññāṇassa uppannasamanantarā ghānaviññāṇaṃ na uppajjati, ghānaviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati.	This is called wisdom that has path as its dominating factor.
Kāyaviññāṇassa uppannasamanantarā jivhāviññāṇaṃ na uppajjati, jivhāviññāṇassa uppannasamanantarāpi kāyaviññāṇaṃ na uppajjati.
(12)
	In the four planes the wisdom in resultant (dhammas) sometimes is risen; sometimes is bound to arise; should not be said to be, not risen.
Pañca viññāṇā anābhogāti pañcannaṃ viññāṇānaṃ natthi āvaṭṭanā vā ābhogo vā samannāhāro vā manasikāro vā.	In the four planes the wisdom in skilful (dhammas), in the three planes the wisdom in inoperative neither-skilful-nor-unskilful (dhammas) sometimes is risen; sometimes is not risen; should not be said to be, bound to arise.
(13)

Pañcahi viññāṇehi na kañci dhammaṃ paṭivijānātīti pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti.	All wisdom sometimes is past; sometimes is future; sometimes is present.
(14)

Aññatra abhinipātamattāti aññatra āpātamattā.	Therein what is “wisdom that has past object”?
	Concerning past dhammas, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kañci dhammaṃ paṭivijānātīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kañci dhammaṃ paṭivijānāti.	This is called wisdom that has past object.
(15)

Pañcahi viññāṇehi na kañci iriyāpathaṃ kappetīti pañcahi viññāṇehi na kañci iriyāpathaṃ kappeti—gamanaṃ vā ṭhānaṃ vā nisajjaṃ vā seyyaṃ vā.	Therein what is “wisdom that has future object”?
(16)	Concerning future dhammas, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kañci iriyāpathaṃ kappetīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kañci iriyāpathaṃ kappeti—gamanaṃ vā ṭhānaṃ vā nisajjaṃ vā seyyaṃ vā.	This is called wisdom that has future object.
(17)

Pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapetīti pañcahi viññāṇehi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti.	Therein what is “wisdom that has present object”?
(18)	Concerning present dhammas, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Pañcannaṃ viññāṇānaṃ samanantarāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapetīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kāyakammaṃ na vacīkammaṃ paṭṭhapeti.	This is called wisdom that has present object.
(19)

Pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyatīti pañcahi viññāṇehi na kusalākusalaṃ dhammaṃ samādiyati.	All wisdom sometimes is internal; sometimes is external; sometimes is both internal and external.
(20)

Pañcannaṃ viññāṇānaṃ samanantarāpi na kusalākusalaṃ dhammaṃ samādiyatīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na kusalākusalaṃ dhammaṃ samādiyati.	Therein what is “wisdom that has internal object”?
(21)	Concerning internal dhammas, that which arises is wisdom, understanding, See section 525.

Pañcahi viññāṇehi na samāpajjati na vuṭṭhātīti pañcahi viññāṇehi na samāpajjati na vuṭṭhāti.	absence of delusion, truth investigation, right view.
(22)	This is called wisdom that has internal object.

Pañcannaṃ viññāṇānaṃ samanantarāpi na samāpajjati na vuṭṭhātīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na samāpajjati na vuṭṭhāti.
(23)	Therein what is “wisdom that has external object”?

Pañcahi viññāṇehi na cavati na uppajjatīti pañcahi viññāṇehi na cavati na uppajjati.	Concerning external dhammas, that which arises is wisdom, understanding, See section 525.
(24)	absence of delusion, truth investigation, right view.
	This is called wisdom that has external object.
Pañcannaṃ viññāṇānaṃ samanantarāpi na cavati na uppajjatīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na cavati na uppajjati.
(25)
	Therein what is “wisdom that has both internal and external object”?
Pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passatīti pañcahi viññāṇehi na supati na paṭibujjhati na supinaṃ passati.	Concerning both internal and external dhammas, that which arises is wisdom, understanding, See section 525.
(26)	absence of delusion, truth investigation, right view.
	This is called wisdom that has both internal and external object.
Pañcannaṃ viññāṇānaṃ samanantarāpi na supati na paṭibujjhati na supinaṃ passatīti pañcannaṃ viññāṇānaṃ samanantarā manodhātuyāpi na supati na paṭibujjhati na supinaṃ passati.	Thus is the basis of knowledge by way of threefold division.
(27)

Evaṃ yāthāvakavatthuvibhāvanā paññā.	(Here Ends) Threefold (Exposition)
	16
	10
Evaṃ ekavidhena ñāṇavatthu.	4. Fourfold Exposition

Ekakaṃ.	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, See section 525.
2	absence of delusion, truth investigation, right view.
Dukaniddesa	This is called knowledge that action is one’s own possession.
	Excepting knowledge that is in conformity with truth, all wisdom that is skilful and is the object of the defilements, is, knowledge that action is one’s own possession.
Tīsu bhūmīsu kusalābyākate paññā lokiyā paññā, catūsu maggesu catūsu phalesu paññā lokuttarā paññā.
(1)
	Therein what is “knowledge in conformity with truth”?
Sabbāva paññā kenaci viññeyyā, kenaci na viññeyyā.	“Form is impermanent”; feeling Is impermanent.
(2)	; perception Is impermanent.
	; volitional activities; Is impermanent.
Tīsu bhūmīsu kusalābyākate paññā sāsavā paññā, catūsu maggesu catūsu phalesu paññā anāsavā paññā.	or “consciousness is impermanent”; that which is similar, in conformity, ability (to comprehend), view, choice, opinion, seeing, ability to apprehend (these) dhammas.
(3)	This is called knowledge in conformity with truth.
	Wisdom in the four paths is the knowledge of one having the path.
Tīsu bhūmīsu kusalābyākate paññā āsavavippayuttā sāsavā paññā, catūsu maggesu catūsu phalesu paññā āsavavippayuttā anāsavā paññā.	Wisdom in the four fruits is the knowledge of one having the fruit.
(4)	(1)

Tīsu bhūmīsu kusalābyākate paññā saṃyojaniyā paññā, catūsu maggesu catūsu phalesu paññā asaṃyojaniyā paññā.	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.
(5)

Tīsu bhūmīsu kusalābyākate paññā saṃyojanavippayuttā saṃyojaniyā paññā, catūsu maggesu catūsu phalesu paññā saṃyojanavippayuttā asaṃyojaniyā paññā.	Therein what is “knowledge of suffering”?
(6)	Concerning suffering, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Tīsu bhūmīsu kusalābyākate paññā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā aganthaniyā paññā.	This is called knowledge of suffering.
(7)	Concerning the cause of suffering.
	Complete as final example.
Tīsu bhūmīsu kusalābyākate paññā ganthavippayuttā ganthaniyā paññā, catūsu maggesu catūsu phalesu paññā ganthavippayuttā aganthaniyā paññā.	Concerning the cessation of suffering.
(8)	Complete as final example.
	Concerning the way leading to the cessation of suffering,
Tīsu bhūmīsu kusalābyākate paññā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā anoghaniyā paññā.	that which arises is wisdom, understanding, See section 525.
(9)	absence of delusion, truth investigation, right view.
	This is called knowledge of the way leading to the cessation of suffering.
Tīsu bhūmīsu kusalābyākate paññā oghavippayuttā oghaniyā paññā, catūsu maggesu catūsu phalesu paññā oghavippayuttā anoghaniyā paññā.	(2)
(10)
	The wisdom in skilful and neither-skilful-nor-unskilful (dhammas) characteristic of the plane of desire is wisdom characteristic of the plane of desire; the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) characteristic of the plane of form is wisdom characteristic of the plane of form; the wisdom in skilful and neither-skilful-nor-unskilful (dhammas) 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.
Tīsu bhūmīsu kusalābyākate paññā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā ayoganiyā paññā.	e. is supramundane).
(11)	(3)

Tīsu bhūmīsu kusalābyākate paññā yogavippayuttā yoganiyā paññā, catūsu maggesu catūsu phalesu paññā yogavippayuttā ayoganiyā paññā.	Therein what is “knowledge of (supramundane) dhammas”?
(12)	The wisdom in the four paths and in the four fruits is knowledge of (supramundane) dhammas.
	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.
Tīsu bhūmīsu kusalābyākate paññā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā anīvaraṇiyā paññā.	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
(13)	leading to the cessation of suffering they will know fully.
	That which therein is wisdom, understanding, See section 525.
Tīsu bhūmīsu kusalābyākate paññā nīvaraṇavippayuttā nīvaraṇiyā paññā, catūsu maggesu catūsu phalesu paññā nīvaraṇavippayuttā anīvaraṇiyā paññā.	absence of delusion, truth investigation, right view.
(14)	This is called knowledge following (therefrom).

Tīsu bhūmīsu kusalābyākate paññā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā aparāmaṭṭhā paññā.
(15)	Therein what is “penetrative knowledge”?
	Herein a monk 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 delusion, “consciousness is accompanied by delusion”; or, he knows consciousness without delusion, “consciousness is without delusion”; 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 nonsublime consciousness, “consciousness is not sublime”; he knows surpassable consciousness, “consciousness is surpassable”; or, he knows unsurpassable consciousness, “consciousness is unsurpassable”; he knows in samādhi consciousness, “consciousness is in samādhi”; or, he knows non in samādhi consciousness, “consciousness is not in samādhi”; he knows free consciousness, “consciousness is free”; or, he knows nonfree consciousness, “consciousness is not free”.
Tīsu bhūmīsu kusalābyākate paññā parāmāsavippayuttā parāmaṭṭhā paññā, catūsu maggesu catūsu phalesu paññā parāmāsavippayuttā aparāmaṭṭhā paññā.
(16)	That which therein is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Tīsu bhūmīsu vipāke paññā upādinnā paññā, tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate catūsu maggesu catūsu phalesu paññā anupādinnā paññā.	This is called penetrative knowledge.
(17)

Tīsu bhūmīsu kusalābyākate paññā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā anupādāniyā paññā.	Excepting knowledge of (supramundane) dhammas, knowledge following (therefrom), penetrative knowledge; the remaining wisdom is conventional knowledge.
(18)	(4)

Tīsu bhūmīsu kusalābyākate paññā upādānavippayuttā upādāniyā paññā, catūsu maggesu catūsu phalesu paññā upādānavippayuttā anupādāniyā paññā.	Therein what is “wisdom for cumulation, not for dispersion”?
(19)	The wisdom in skilful (dhammas) 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 skilful
	(dhammas) 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.

Tīsu bhūmīsu kusalābyākate paññā saṃkilesikā paññā, catūsu maggesu catūsu phalesu paññā asaṃkilesikā paññā.	(5)
(20)
	Therein what is “wisdom for aversion not for realization”?
Tīsu bhūmīsu kusalābyākate paññā kilesavippayuttā saṃkilesikā paññā, catūsu maggesu catūsu phalesu paññā kilesavippayuttā asaṃkilesikā paññā.	The wisdom by which one is without lust for sense pleasure does not realize higher knowledges or the truths.
(21)	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.
Vitakkasampayuttā paññā savitakkā paññā, vitakkavippayuttā paññā avitakkā paññā.	This is called wisdom for realization not for aversion.
(22)	The wisdom in the four paths is for aversion also for realization.
	The remaining wisdom is neither for aversion nor for realization.
Vicārasampayuttā paññā savicārā paññā, vicāravippayuttā paññā avicārā paññā.	(6)
(23)
	Therein what is “wisdom partaking of deterioration”?
Pītisampayuttā paññā sappītikā paññā, pītivippayuttā paññā appītikā paññā.	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.
(24)	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 rapture 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;
Pītisampayuttā paññā pītisahagatā paññā, pītivippayuttā paññā na pītisahagatā paññā.	perception and attention accompanied by aversion, connected with absence of lust, prompt (him), (this) is wisdom partaking of penetration.
(25)	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.
Sukhasampayuttā paññā sukhasahagatā paññā, sukhavippayuttā paññā na sukhasahagatā paññā.	Perception and attention accompanied by (the concept of) form, 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.
(26)	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 nonperception, 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.
Upekkhāsampayuttā paññā upekkhāsahagatā paññā, upekkhāvippayuttā paññā na upekkhāsahagatā paññā.	(7)
(27)
	Therein what are “the four analytic insights”?
Kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarā paññā arūpāvacarā paññā, apariyāpannā paññā na kāmāvacarā paññā.	Analytic insight of consequence, analytic of origin, analytic insight of philology, analytic insight of knowledge.
(28)	Knowledge of conse-quence 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;
Rūpāvacarakusalābyākate paññā rūpāvacarā paññā, kāmāvacarā paññā arūpāvacarā paññā apariyāpannā paññā na rūpāvacarā paññā.	knowledge of these knowledges is analytic insight of knowledge.
(29)	These are the four analytic insights.
	(8)
Arūpāvacarakusalābyākate paññā arūpāvacarā paññā, kāmāvacarā paññā rūpāvacarā paññā apariyāpannā paññā na arūpāvacarā paññā.
(30)	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.
Tīsu bhūmīsu kusalābyākate paññā pariyāpannā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā.
(31)
	Therein what is wisdom that is hard practice and knowledge slowly acquired?
Catūsu maggesu paññā niyyānikā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyyānikā paññā.
(32)	In one causing samādhi to arise with difficulty and with toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Catūsu maggesu paññā niyatā paññā, tīsu bhūmīsu kusale catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā aniyatā paññā.	This is called wisdom that is hard practice and knowledge slowly acquired.
(33)

Tīsu bhūmīsu kusalābyākate paññā sauttarā paññā, catūsu maggesu catūsu phalesu paññā anuttarā paññā.	Therein what is wisdom that is hard practice and knowledge quickly acquired?
(34)	In one causing samādhi to arise with difficulty and with toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Tattha katamā atthajāpikā paññā?	This is called wisdom that is hard practice and knowledge quickly acquired.


Catūsu bhūmīsu kusale arahato abhiññaṃ uppādentassa samāpattiṃ uppādentassa kiriyābyākate paññā atthajāpikā paññā, catūsu bhūmīsu vipāke arahato uppannāya abhiññāya uppannāya samāpattiyā kiriyābyākate paññā jāpitatthā paññā.	Therein what is wisdom that is easy practice and knowledge slowly acquired?
(35)	In one causing samādhi to arise with no difficulty and with no toil, and slowly knowing that condition thoroughly, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Evaṃ duvidhena ñāṇavatthu.	This is called wisdom that is easy practice and knowledge slowly acquired.

Dukaṃ.
	Therein what is wisdom that is easy practice and knowledge quickly acquired?
3	In one causing samādhi to arise with no difficulty and with no toil, and quickly knowing that condition thoroughly, that which arises is wisdom, understanding, See section 525.
Tikaniddesa	absence of delusion, truth investigation, right view.
	This is called wisdom that is easy practice and knowledge quickly acquired.
Tattha katamā cintāmayā paññā?	These are the four practices.
Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā … pe … saññā … saṅkhārā … viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato assutvā paṭilabhati—ayaṃ vuccati “cintāmayā paññā”.	(9)

	Therein what are “four objects”?
Tattha katamā sutamayā paññā?	Limited wisdom, having limited object; limited wisdom, having unlimited object; unlimited wisdom, having limited object; unlimited wisdom, having unlimited object.
Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā … pe … saññā … saṅkhārā … viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato sutvā paṭilabhati—ayaṃ vuccati “sutamayā paññā”.

	Therein what is limited wisdom, having limited object?
Sabbāpi samāpannassa paññā bhāvanāmayā paññā.	In one gaining samādhi not without difficulty, and expanding the object but little, that which arises is wisdom, understanding, See section 525.
(1)	absence of delusion, truth investigation, right view.
	This is called limited wisdom, having limited object.
Tattha katamā dānamayā paññā?
Dānaṃ ārabbha dānādhigaccha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “dānamayā paññā”.
	Therein what is limited wisdom, having unlimited object?
	In one gaining samādhi not without difficulty, and expanding the object greatly, that which arises is wisdom, understanding, See section 525.
Tattha katamā sīlamayā paññā?	absence of delusion, truth investigation, right view.
Sīlaṃ ārabbha sīlādhigaccha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “sīlamayā paññā”.	This is called limited wisdom, having unlimited object.


Sabbāpi samāpannassa paññā bhāvanāmayā paññā.	Therein what is unlimited wisdom, having limited object?
(2)	In one gaining samādhi without difficulty, and expanding the object but little, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Tattha katamā adhisīle paññā?	This is called unlimited wisdom, having limited object.
Pātimokkhasaṃvaraṃ saṃvarantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “adhisīle paññā”.

	Therein what is unlimited wisdom, having unlimited object?
Tattha katamā adhicitte paññā?	In one gaining samādhi without difficulty, expanding the object greatly, that which arises is wisdom, understanding, See section 525.
Rūpāvacarārūpāvacarasamāpattiṃ samāpajjantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “adhicitte paññā”.	absence of delusion,
	truth investigation, right view.
	This is called unlimited wisdom, having unlimited object.
Tattha katamā adhipaññāya paññā?	These are four objects.
Catūsu maggesu catūsu phalesu paññā—ayaṃ vuccati “adhipaññāya paññā”.	(10)
(3)
	The knowledge of one having the path, this is knowledge of old age and death; this is knowledge of the cause of old age and death; this is knowledge of the cessation of old age and death; this is knowledge of the way leading to the cessation of old age and death.
Tattha katamaṃ āyakosallaṃ?
“Ime dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti.
Ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī”ti—yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “āyakosallaṃ”.	Therein what is “knowledge of old age and death”?
	Concerning old age and death, that which arises is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Tattha katamaṃ apāyakosallaṃ?	This is called knowledge of old age and death.
“Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjanti, uppannā ca kusalā dhammā nirujjhanti.
Ime vā panime dhamme manasikaroto anuppannā ceva akusalā dhammā uppajjanti, uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti—yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “apāyakosallaṃ”.
	Concerning the cause of old age and death.
	Complete as final example.
Sabbāpi tatrupāyā paññā upāyakosallaṃ.	Concerning the cessation of old age and death.
(4)	Complete as final example.
	Concerning the way leading to the cessation of old age and death, that which arises is wisdom, understanding, See section 525.
Catūsu bhūmīsu vipāke paññā vipākā paññā.	absence of delusion, truth investigation, right view.
	This is called knowledge of the way leading to the cessation of old age and death.
	(11)
Catūsu bhūmīsu kusale paññā vipākadhammadhammā paññā.
	The knowledge of one having the path, this is knowledge of birth.
	Complete in the general form of final example.
Tīsu bhūmīsu kiriyābyākate paññā nevavipākanavipākadhammadhammā paññā.	This is knowledge of existence.
(5)	Complete in the general form of final example.
	This is knowledge of grasping.
Tīsu bhūmīsu vipāke paññā upādinnupādāniyā paññā.	Complete in the general form of final example.
	This is knowledge of craving.
	Complete in the general form of final example.
Tīsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā anupādinnupādāniyā paññā.	This is knowledge of feeling.
	Complete in the general form of final example.
	This is knowledge of contact.
Catūsu maggesu catūsu phalesu paññā anupādinnaanupādāniyā paññā.	Complete in the general form of final example.
(6)	This is knowledge of the six sense-bases.
	Complete in the general form of final example.
Vitakkavicārasampayuttā paññā savitakkasavicārā paññā.	This is knowledge of name & form.
	Complete in the general form of final example.
	This is knowledge of consciousness.
Vitakkavippayuttā vicārasampayuttā paññā avitakkavicāramattā paññā.	Complete in the general form of final example.
	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)
Vitakkavicāravippayuttā paññā avitakkaavicārā paññā.
(7)	Therein what is “knowledge of activities”?
	Concerning activities, that which arises is wisdom, understanding, See section 525.
Pītisampayuttā paññā pītisahagatā paññā.	absence of delusion, truth investigation, right view.
	This is called knowledge of activities.

Sukhasampayuttā paññā sukhasahagatā paññā.
	Concerning the cause of activities.
	Complete as final example.
Upekkhāsampayuttā paññā upekkhāsahagatā paññā.	Concerning the cessation of activities.
(8)	Complete as final example.
	Concerning the way leading to the cessation of activities, that which arises is wisdom, understanding, See section 525.
Tīsu bhūmīsu kusale paññā ācayagāminī paññā.	absence of delusion, 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.
Catūsu maggesu paññā apacayagāminī paññā.

	(Here Ends) Fourfold (Exposition)
Catūsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevācayagāmināpacayagāminī paññā.	16
(9)	10
	5. Fivefold Exposition
Catūsu maggesu tīsu phalesu paññā sekkhā paññā.
	Therein what is “right samādhi that has five constituents”?
	(Right samādhi is) Rapture-suffusing, pleasure-suffusing, mind-suffusing, light-suffusing, the characteristic of
Upariṭṭhimā arahattaphale paññā asekkhā paññā.	reflection.
	In two jhadnas wisdom is rapture-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 samādhi is the characteristic of reflection.
	This is called right samādhi that has five constituents.
Tīsu bhūmīsu kusale tīsu bhūmīsu vipāke tīsu bhūmīsu kiriyābyākate paññā nevasekkhanāsekkhā paññā.
(10)
	Therein what is “right samādhi that has five knowledges”?
Kāmāvacarakusalābyākate paññā parittā paññā.	“This samādhi has present pleasure, also in the future has pleasant resultant”, thus the knowledge arises quite separately; “this samādhi is noble, non-worldly”, thus the knowledge arises quite separately; “this samādhi is resorted to by great (i.
	e. without bad) men”, thus the knowledge arises quite separately; “this samādhi 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 samādhi mindfully, emerge (therefrom) mindfully”, thus the knowledge arises quite separately.
	This is right samādhi that has five knowledges.
Rūpāvacarārūpāvacarakusalābyākate paññā mahaggatā paññā.	Thus is the basis of knowledge by way of fivefold division.


Catūsu maggesu catūsu phalesu paññā appamāṇā paññā.	(Here Ends) Fivefold (Exposition)
(11)	16
	10
Tattha katamā parittārammaṇā paññā?	6. Sixfold Exposition
Paritte dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “parittārammaṇā paññā”.
(12:1)	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.
Tattha katamā mahaggatārammaṇā paññā?	This is wisdom in the six higher knowledges.
Mahaggate dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “mahaggatārammaṇā paññā”.	Thus is the basis of knowledge by way of sixfold division.
(12:2)
	16
Tattha katamā appamāṇārammaṇā paññā?	10
Appamāṇe dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “appamāṇārammaṇā paññā”.	7. Sevenfold Exposition
(12:3)
	Therein what are the “seventyseven sense-bases of knowledge”?
Tattha katamā maggārammaṇā paññā?	Knowledge that because of birth there is old age and death; knowledge that in there not being birth there is not old age and death; knowledge that in the past, too, because of birth there is old age and death; knowledge that in there not being birth there is not old age and death; knowledge that in the future, too, because
Ariyamaggaṃ ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “maggārammaṇā paññā”.	of birth there is old age and death; knowledge that in there not being birth there is not old age and death; that which is (knowledge) of those (knowledges) is knowledge of the establishment of dhammas; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation.
(13:1)	Knowledge that because of existence there is birth.
	Complete in the general form of final example.
Catūsu maggesu paññā maggahetukā paññā.
(13:2)	Knowledge that because of grasping there is existence.
	Complete in the general form of final example.
Tattha katamā maggādhipatinī paññā?	Knowledge that because of craving there is grasping.
Ariyamaggaṃ adhipatiṃ karitvā yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “maggādhipatinī paññā”.	Complete in the general form of final example.
(13:3)	Knowledge that because of feeling there is craving.
	Complete in the general form of final example.
Catūsu bhūmīsu vipāke paññā siyā uppannā, siyā uppādinī, na vattabbā anuppannāti.	Knowledge that because of contact there is feeling.
Catūsu bhūmīsu kusale tīsu bhūmīsu kiriyābyākate paññā siyā uppannā, siyā anuppannā, na vattabbā uppādinīti.	Complete in the general form of final example.
(14)	Knowledge that because of the six sense-bases there is contact.
	Complete in the general form of final example.
Sabbāva paññā siyā atītā, siyā anāgatā, siyā paccuppannā.	Knowledge that because of name & form there are the six sense-bases.
(15)	Complete in the general form of final example.
	Knowledge that because of consciousness there is name & form.
Tattha katamā atītārammaṇā paññā?	Complete in the general form of final example.
Atīte dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “atītārammaṇā paññā”.	Knowledge that because of activities there is consciousness.
(16:1)	Complete in general form of final example.
	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 dhammas; that also is the knowledge that (they) are subject to destruction, subject to decay, subject to absence of lust, subject to cessation.
Tattha katamā anāgatārammaṇā paññā?	These are the seventy-seven sense-bases of knowledge.
Anāgate dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “anāgatārammaṇā paññā”.	Thus is the basis of knowledge by way of sevenfold division.
(16:2)
	16
Tattha katamā paccuppannārammaṇā paññā?	10
Paccuppanne dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “paccuppannārammaṇā paññā”.	8. Eightfold Exposition
(16:3)
	Therein what is “wisdom in the four paths and in the four fruits”?
Sabbāva paññā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.	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.
(17)	This is wisdom in the four paths and in the four fruits.
	Thus is the basis of knowledge by way of eightfold division.
Tattha katamā ajjhattārammaṇā paññā?
Ajjhatte dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “ajjhattārammaṇā paññā”.	16
(18:1)	10
	9. Ninefold Exposition
Tattha katamā bahiddhārammaṇā paññā?
Bahiddhādhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “bahiddhārammaṇā paññā”.	Therein what is “wisdom in the nine successive dwellings in attainments”?
(18:2)	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.
Tattha katamā ajjhattabahiddhārammaṇā paññā?	Thus is the basis of knowledge by way of ninefold division.
Ajjhattabahiddhā dhamme ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “ajjhattabahiddhārammaṇā paññā”.
(18:3)	16
	10
Evaṃ tividhena ñāṇavatthu.	10
	Tenfold Exposition
Tikaṃ.
	Therein what is “the Tathāgata’s knowledge as it really is of cause as cause, absence of cause as absence of cause”?
4	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,
Catukkaniddesa	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”.
Tattha katamaṃ kammassakatañāṇaṃ?	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”.
“Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti—yā evarūpā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “kammassakatañāṇaṃ”.	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”.
Ṭhapetvā saccānulomikaṃ ñāṇaṃ, sabbāpi sāsavā kusalā paññā kammassakatañāṇaṃ.	He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his father of life.
	Complete in the general form of final example.

Tattha katamaṃ saccānulomikaṃ ñāṇaṃ?	Should deprive an arahant of life.
“Rūpaṃ aniccan”ti vā vedanā … pe … saññā … saṅkhārā … “viññāṇaṃ aniccan”ti vā yā evarūpī anulomikā khanti diṭṭhi ruci mudi pekkhā dhammanijjhānakkhanti—idaṃ vuccati “saccānulomikaṃ ñāṇaṃ”.	Complete in the general form of final example.
	With wicked consciousness should shed the blood of the Tathāgata.
	Complete in the general form of final example.
Catūsu maggesu paññā maggasamaṅgissa ñāṇaṃ.	Should divide the Order.
	Complete in the general form of final example.
	Should proclaim another teacher.
Catūsu phalesu paññā phalasamaṅgissa ñāṇaṃ.	Complete in general form of first example.
(1)	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”.

Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇaṃ.
	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”.
Tattha katamaṃ dukkhe ñāṇaṃ?
Dukkhaṃ ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “dukkhe ñāṇaṃ”.
	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”.
Dukkhasamudayaṃ ārabbha … pe … dukkhanirodhaṃ ārabbha … pe … dukkhanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ”.	He comprehends thus, “It is not possible, not reasonable, that a woman should become Sakka,
(2)	should become Māra, should become Brahmā, 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 Brahmā, such a thing is possible”.

Kāmāvacarakusalābyākate paññā kāmāvacarā paññā, rūpāvacarakusalābyākate paññā rūpāvacarā paññā, arūpāvacarakusalābyākate paññā arūpāvacarā paññā, catūsu maggesu catūsu phalesu paññā apariyāpannā paññā.
(3)	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.
Tattha katamaṃ dhamme ñāṇaṃ?	Complete appropriately.
Catūsu maggesu catūsu phalesu paññā dhamme ñāṇaṃ.	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.
	Complete appropriately.
So iminā dhammena ñātena diṭṭhena pattena viditena pariyogāḷhena atītānāgatena nayaṃ neti.	Of wrong mental action should be not desirable, not agreeable, not pleasant, such a thing is possible”.
“Ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā dukkhaṃ abbhaññaṃsu, dukkhasamudayaṃ abbhaññaṃsu, dukkhanirodhaṃ abbhaññaṃsu, dukkhanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, imaññeva te dukkhaṃ abbhaññaṃsu, imaññeva te dukkhasamudayaṃ abbhaññaṃsu, imaññeva te dukkhanirodhaṃ abbhaññaṃsu, imaññeva te dukkhanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu.
Ye hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā dukkhaṃ abhijānissanti, dukkhasamudayaṃ abhijānissanti, dukkhanirodhaṃ abhijānissanti, dukkhanirodhagāminiṃ paṭipadaṃ abhijānissanti, imaññeva te dukkhaṃ abhijānissanti, imaññeva te dukkhasamudayaṃ abhijānissanti, imaññeva te dukkhanirodhaṃ abhijānissanti, imaññeva te dukkhanirodhagāminiṃ paṭipadaṃ abhijānissantī”ti—yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “anvaye ñāṇaṃ”.
	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.
Tattha katamaṃ pariye ñāṇaṃ?	Complete appropriately.
Idha bhikkhu parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti.	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.
Sarāgaṃ vā cittaṃ “sarāgaṃ cittan”ti pajānāti, vītarāgaṃ vā cittaṃ “vītarāgaṃ cittan”ti pajānāti, sadosaṃ vā cittaṃ “sadosaṃ cittan”ti pajānāti, vītadosaṃ vā cittaṃ “vītadosaṃ cittan”ti pajānāti, samohaṃ vā cittaṃ “samohaṃ cittan”ti pajānāti, vītamohaṃ vā cittaṃ “vītamohaṃ cittan”ti pajānāti, saṃkhittaṃ vā cittaṃ “saṃkhittaṃ cittan”ti pajānāti, vikkhittaṃ vā cittaṃ “vikkhittaṃ cittan”ti pajānāti, mahaggataṃ vā cittaṃ “mahaggataṃ cittan”ti pajānāti, amahaggataṃ vā cittaṃ “amahaggataṃ cittan”ti pajānāti, sauttaraṃ vā cittaṃ “sauttaraṃ cittan”ti pajānāti, anuttaraṃ vā cittaṃ “anuttaraṃ cittan”ti pajānāti, samāhitaṃ vā cittaṃ “samāhitaṃ cittan”ti pajānāti, asamāhitaṃ vā cittaṃ “asamāhitaṃ cittan”ti pajānāti, vimuttaṃ vā cittaṃ “vimuttaṃ cittan”ti pajānāti, avimuttaṃ vā cittaṃ “avimuttaṃ cittan”ti pajānātīti—yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “pariye ñāṇaṃ”.	Complete appropriately.
	Of right mental action should be desirable, agreeable, pleasant, such a thing is possible”.

Ṭhapetvā dhamme ñāṇaṃ anvaye ñāṇaṃ pariye ñāṇaṃ, avasesā paññā sammutiñāṇaṃ.
(4)	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.
Tattha katamā paññā ācayāya no apacayāya?	Complete appropriately.
Kāmāvacarakusale paññā ācayāya no apacayāya.	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.
	Complete appropriately.
	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”.
Catūsu maggesu paññā apacayāya no ācayāya.

	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,
Rūpāvacarārūpāvacarakusale paññā ācayāya ceva apacayāya ca.	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.
Avasesā paññā neva ācayāya no apacayāya.	Complete appropriately.
(5)	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.
	Complete appropriately.
Tattha katamā paññā nibbidāya no paṭivedhāya?	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”.
Yāya paññāya kāmesu vītarāgo hoti, na ca abhiññāyo paṭivijjhati na ca saccāni—ayaṃ vuccati “paññā nibbidāya no paṭivedhāya”.	These and those dhammas which are roots and causes for the arising of these and those (other) dhammas, this and that is cause; these and those dhammas which are not roots and not causes for the arising of these and those (other) dhammas, this and that is absence of cause; thus, that which therein is wisdom, understanding, See section 525.
	absence of delusion, 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.
Sveva paññāya kāmesu vītarāgo samāno abhiññāyo paṭivijjhati na ca saccāni— ayaṃ vuccati “paññā paṭivedhāya no nibbidāya”.	(1)

	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”?
Catūsu maggesu paññā nibbidāya ceva paṭivedhāya ca.	Herein the Tathāgata comprehends thus; there are some bad actions performed, which, prevented by fortunate rebirth, do not mature; there are some bad actions performed, which, prevented by a fortunate body, do not mature; there are some bad actions performed, which, prevented by fortunate time, do not mature; there are some bad actions performed, which, prevented by fortunate effort, do not mature.


Avasesā paññā neva nibbidāya no paṭivedhāya.	There are some bad actions performed, which, because of unfortunate rebirth, do mature; there are some bad actions performed, which, because of an unfortunate body, do mature; there are some bad actions performed, which, because of unfortunate time, do mature; there are some bad actions performed, which, because of unfortunate effort, do mature.
(6)

Tattha katamā hānabhāginī paññā?	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
Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.	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.


Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	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, See section 525.
	absence of delusion, truth investigation, right view.
Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.	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)

Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.	Therein what is “the Tathāgata’s knowledge as it really is of the practice leading to all (destiny)”?
Dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.	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 god plane”; he comprehends thus, “this is the path; this is the practice leading to full emancipation”; that which therein is wisdom, understanding, See section 525.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	absence of delusion, truth investigation, right view.
Upekkhāsahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.	This is the Tathāgata’s knowledge as it really is of the practice leading to all (destiny).
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.	(3)
Tatiyassa jhānassa lābhiṃ pītisukhasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	Therein what is “the Tathāgata’s knowledge as it really is of the world that has many elements, different elements”?
Adukkhamasukhasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.	Herein the Tathāgata comprehends the different aggregates; he comprehends the different sense-bases; he comprehends the different elements; he comprehends the different worlds that have many elements, different elements; thus that which therein is wisdom, understanding, See section 525.
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.	absence of delusion, truth investigation, right view.
Catutthassa jhānassa lābhiṃ upekkhāsahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.	This is the Tathāgata’s knowledge as it really is of the world that has many elements, different elements.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	(4)
Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.	Therein what is “the Tathāgata’s knowledge as it really is of the different dispositions of beings”?
Ākāsānañcāyatanassa lābhiṃ rūpasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.	Herein the Tathāgata comprehends thus, “There are beings of inferior disposition; there are beings of superior disposition.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	Beings of inferior disposition depend on, approach, frequent beings of inferior disposition.
Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.	Beings of superior disposition depend on, approach, frequent beings of superior disposition.
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.
Viññāṇañcāyatanassa lābhiṃ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition.
Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.	Beings of superior disposition depended on, approached, frequented beings of superior disposition.
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.
Ākiñcaññāyatanassa lābhiṃ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā.
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā.	In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition.
Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā.	Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition”.
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā.
(7)	Thus that which therein is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
Tattha katamā catasso paṭisambhidā?	This is the Tathāgata’s knowledge as it really is of the different dispositions of beings.
Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā.	(5)
Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā.
Imā catasso paṭisambhidā.	Therein what is “the Tathāgata’s knowledge as it really is of the improvement, of the deterioration of the faculty of other beings, of other persons”?
(8)	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 faculties, with weak faculties, of skilful qualities, of unskilful qualities, easy to instruct, hard to instruct, fit or not fit.

Tattha katamā catasso paṭipadā?
Dukkhapaṭipadā dandhābhiññā paññā, dukkhapaṭipadā khippābhiññā paññā, sukhapaṭipadā dandhābhiññā paññā, sukhapaṭipadā khippābhiññā paññā.	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”, “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”, thus there are beings depending on existence views, depending on non-existence views.
	By not adhering to both these extremes, ability in conformity and
Tattha katamā dukkhapaṭipadā dandhābhiññā paññā?	knowledge as it really is in specific causality and dependently originated dhammas is gained.
Kicchena kasirena samādhiṃ uppādentassa dandhaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “dukkhapaṭipadā dandhābhiññā paññā”.	This is the inclination of beings.


Tattha katamā dukkhapaṭipadā khippābhiññā paññā?	And what is latent tendency of beings?
Kicchena kasirena samādhiṃ uppādentassa khippaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “dukkhapaṭipadā khippābhiññā paññā”.	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 dhammas it should be understood that ignorance continuously occurs, and coupled therewith, conceit, wrong view and doubt.
Tattha katamā sukhapaṭipadā dandhābhiññā paññā?	This is latent tendency of beings.
Akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “sukhapaṭipadā dandhābhiññā paññā”.

	And what is the characteristic action of beings?
Tattha katamā sukhapaṭipadā khippābhiññā paññā?	Activity producing skilful (resultant), activity producing unskilful (resultant), activity producing unshakeable (resultant), having low level or having high level.
Akicchena akasirena samādhiṃ uppādentassa khippaṃ taṇṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “sukhapaṭipadā khippābhiññā paññā”.	This is the characteristic action of beings.
Imā catasso paṭipadā.
(9)
	And what is disposition of beings?
Tattha katamāni cattāri ārammaṇāni?	There are beings of inferior disposition; there are beings of superior disposition; beings of inferior disposition depend on,
Parittā parittārammaṇā paññā, parittā appamāṇārammaṇā paññā, appamāṇā parittārammaṇā paññā, appamāṇā appamāṇārammaṇā paññā.	approach, frequent beings of inferior disposition.
	Beings of superior disposition depend on, approach, frequent beings of superior disposition.

Tattha katamā parittā parittārammaṇā paññā?
Samādhissa na nikāmalābhissa ārammaṇaṃ thokaṃ pharantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “parittā parittārammaṇā paññā”.	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.

Tattha katamā parittā appamāṇārammaṇā paññā?
Samādhissa na nikāmalābhissa ārammaṇaṃ vipulaṃ pharantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “parittā appamāṇārammaṇā paññā”.	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.
Tattha katamā appamāṇā parittārammaṇā paññā?
Samādhissa nikāmalābhissa ārammaṇaṃ thokaṃ pharantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “appamāṇā parittārammaṇā paññā”.
	Who are those beings with much dust in their eyes?
	The ten sense-bases of the corruptions are; Greed, hatred, delusion, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame; those beings in whom these ten sense-bases of corruption are pursued, developed, repeated, enlarged.
Tattha katamā appamāṇā appamāṇārammaṇā paññā?	These are those beinp with much dust in their eyes.
Samādhissa nikāmalābhissa ārammaṇaṃ vipulaṃ pharantassa yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—ayaṃ vuccati “appamāṇā appamāṇārammaṇā paññā”.
Imāni cattāri ārammaṇāni.
(10)	Who are those beings with little dust in their eyes?
	Those beings in whom these ten sense-bases of corruption are not pursued, not developed, not repeated, not enlarged.
Maggasamaṅgissa ñāṇaṃ jarāmaraṇepetaṃ ñāṇaṃ, jarāmaraṇasamudayepetaṃ ñāṇaṃ, jarāmaraṇanirodhepetaṃ ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāyapetaṃ ñāṇaṃ.	These are those beings with little dust in their eyes.


Tattha katamaṃ jarāmaraṇe ñāṇaṃ?	Who are those beings with weak faculties?
Jarāmaraṇaṃ ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “jarāmaraṇe ñāṇaṃ”.	Five faculties are; The faculty of confidence, faculty of energy, faculty of mindfulness, faculty of samādhi, faculty of wisdom; those beings in whom these five faculties are not pursued, not developed, not repeated, not enlarged.
	These are those beings with weak faculties.

Jarāmaraṇasamudayaṃ ārabbha … pe … jarāmaraṇanirodhaṃ ārabbha … pe … jarāmaraṇanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ”.
(11)	Who are those beings with sharp faculties?
	Those beings in whom these five faculties are pursued, developed, repeated, enlarged.
Dhammasamaṅgissa ñāṇaṃ jātiyāpetaṃ ñāṇaṃ … pe … bhavepetaṃ ñāṇaṃ … pe … upādānepetaṃ ñāṇaṃ … pe … taṇhāyapetaṃ ñāṇaṃ … pe … vedanāyapetaṃ ñāṇaṃ … pe … phassepetaṃ ñāṇaṃ … pe … saḷāyatanepetaṃ ñāṇaṃ … pe … nāmarūpepetaṃ ñāṇaṃ … pe … viññāṇepetaṃ ñāṇaṃ … pe … saṅkhāresupetaṃ ñāṇaṃ, saṅkhārasamudayepetaṃ ñāṇaṃ, saṅkhāranirodhepetaṃ ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāyapetaṃ ñāṇaṃ.	These are those beings with sharp faculties.
(12–‍21)

Tattha katamaṃ saṅkhāresu ñāṇaṃ?	Who are those beings with unskilful qualities?
Saṅkhāre ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “saṅkhāresu ñāṇaṃ”.	Those beings who have bad inclinations, have bad latent tendencies, have bad characteristic actions, have bad dispositions, have much dust in their eyes, have weak faculties.
	These are those beings with unskilful qualities.

Saṅkhārasamudayaṃ ārabbha … pe … saṅkhāranirodhaṃ ārabbha … pe … saṅkhāranirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ”.
(22–‍24)	Who are those beings with skilful qualities?
	Those beings who have sound inclinations, have sound characteristic actions, have sound dispositions, have little dust in their eyes, have sharp faculties.
Evaṃ catubbidhena ñāṇavatthu.	These are those beings with skilful qualities.


Catukkaṃ.	Who are those beings hard to instruct?
	Those beings who have unskilful qualities, they indeed are those beings hard to instruct.
5	Those beings who have skilful qualities, they indeed are those beings easy to instruct.
Pañcakaniddesa

Tattha katamo pañcaṅgiko sammāsamādhi?	Who are those beings who are not fit?
Pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ.	Those beings who are furnished with the obstruction of (unskilful) action, furnished with the obstruction of corruption, furnished with the obstruction of (unskilful) resultant, have no confidence, have no wish (to do skilful), have no wisdom (accompanying rebirth consciousness), are not fit to enter into the immutable rightness of skilful dhammas (i.
Dvīsu jhānesu paññā pītipharaṇatā.	e. path consciousness).
Tīsu jhānesu paññā sukhapharaṇatā.	These are those beings who are not fit.
Paracitte ñāṇaṃ cetopharaṇatā.
Dibbacakkhu ālokapharaṇatā.
Tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇāñāṇaṃ paccavekkhaṇānimittaṃ.	Who are those beings who are fit?
Ayaṃ vuccati “pañcaṅgiko sammāsamādhi”.	Those beings who are not furnished with the obstruction of (unskilful) action, not furnished with the obstruction of corruption, not furnished with the obstruction of (unskilful) resultant, have confidence, have wish (to do skilful), have wisdom (accompanying rebirth consciousness), are fit to enter into the immutable Tightness of skilful dhammas (i.
(1)	e. path consciousness).
	These are those beings who are fit; thus, that which therein is wisdom, understanding, See section 525.
Tattha katamo pañcañāṇiko sammāsamādhi?	absence of delusion, truth investigation, right view.
“Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko”ti paccattaññeva ñāṇaṃ uppajjati.	This is the Tathāgata’s knowledge as it really is of the improvement, of the deterioration of the faculty of other beings, of other persons.
“Ayaṃ samādhi ariyo nirāmiso”ti paccattaññeva ñāṇaṃ uppajjati.	(6)
“Ayaṃ samādhi akāpurisasevito”ti paccattaññeva ñāṇaṃ uppajjati.
“Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato”ti paccattaññeva ñāṇaṃ uppajjati.	Therein what is “the Tathāgata’s knowledge as it really is of the corruption of, the purification of, the emergence from jhāna, release, samādhi, and attainment”?
“So kho panāhaṃ imaṃ samādhiṃ sato samāpajjāmi sato vuṭṭhahāmī”ti paccattaññeva ñāṇaṃ uppajjati.	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”.
Ayaṃ pañcañāṇiko sammāsamādhi.	These are four (types of) jhānic persons.
Evaṃ pañcavidhena ñāṇavatthu.
(2)
	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.
Pañcakaṃ.	These are four (types of) jhānic persons.

6
Chakkaniddesa	Another four (types of) jhānic persons: There is a certain jhānic person who, in samādhi, is skilful at concentrating, but in samādhi is not skilful at maintaining; there is a certain jhānic person who, in samādhi, is skilful at maintaining, but in samādhi is not skilful at concentrating; there is a certain jhānic person who, in samādhi, is skilful at concentrating, and in samādhi is skilful at maintaining; there is a certain jhānic person who, in samādhi, is neither skilful at concentrating nor, in samādhi, is skilful at maintaining.
	These are four (types of) jhānic persons.
Tattha katamā chasu abhiññāsu paññā?
Iddhividhe ñāṇaṃ, sotadhātuvisuddhiyā ñāṇaṃ, paracitte ñāṇaṃ, pubbenivāsānussatiyā ñāṇaṃ, sattānaṃ cutūpapāte ñāṇaṃ, āsavānaṃ khaye ñāṇaṃ—imā chasu abhiññāsu paññā.
Evaṃ chabbidhena ñāṇavatthu.	Jhāna means the four jhānas: First jhāna, second jhāna, third jhāna, fourth jhāna.


Chakkaṃ.	Release means eight (types of) release: One having material qualities sees visible (objects).
	This is the first release.
7
Sattakaniddesa
	Not perceiving (his own) internal material qualities, he sees external visible (objects).
Tattha katamāni sattasattati ñāṇavatthūni?	This is the second release.
Jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ, atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ.
Yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ; bhavapaccayā jātīti ñāṇaṃ … pe … upādānapaccayā bhavoti ñāṇaṃ … pe … taṇhāpaccayā upādānanti ñāṇaṃ … pe … vedanāpaccayā taṇhāti ñāṇaṃ … pe … phassapaccayā vedanāti ñāṇaṃ … pe … saḷāyatanapaccayā phassoti ñāṇaṃ … pe … nāmarūpapaccayā saḷāyatananti ñāṇaṃ … pe … viññāṇapaccayā nāmarūpanti ñāṇaṃ … pe … saṅkhārapaccayā viññāṇanti ñāṇaṃ … pe … avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ.
Yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.	He is intent upon the beautiful object only (i.
Imāni sattasattati ñāṇavatthūni.	e. the jhānic object).
Evaṃ sattavidhena ñāṇavatthu.	This is the third release.


Sattakaṃ.	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.
8
Aṭṭhakaniddesa
	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.
Tattha katamā catūsu maggesu catūsu phalesu paññā?	This is the fifth release.
Sotāpattimagge paññā, sotāpattiphale paññā, sakadāgāmimagge paññā, sakadāgāmiphale paññā, anāgāmimagge paññā, anāgāmiphale paññā, arahattamagge paññā, arahattaphale paññā—imā catūsu maggesu catūsu phalesu paññā.
Evaṃ aṭṭhavidhena ñāṇavatthu.
	Having wholly passed the state of infinity of consciousness,
	(concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness.
Aṭṭhakaṃ.	This is the sixth release.

9
Navakaniddesa	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.
Tattha katamā navasu anupubbavihārasamāpattīsu paññā?
Paṭhamajjhānasamāpattiyā paññā, dutiyajjhānasamāpattiyā paññā, tatiyajjhānasamāpattiyā paññā, catutthajjhānasamāpattiyā paññā, ākāsānañcāyatanasamāpattiyā paññā, viññāṇañcāyatanasamāpattiyā paññā, ākiñcaññāyatanasamāpattiyā paññā, nevasaññānāsaññāyatanasamāpattiyā paññā, saññāvedayitanirodhasamāpattiyā vuṭṭhitassa paccavekkhaṇāñāṇaṃ—imā navasu anupubbavihārasamāpattīsu paññā.
Evaṃ navavidhena ñāṇavatthu.	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.

Navakaṃ.
	Samādhi means three (types of) samādhi: samādhi accompanied by initial application, accompanied by sustained application; samādhi without initial application, sustained application only; samādhi without initial application, without sustained application.
10
Dasakaniddesa
	Attainment means dwelling in the nine successive attainments: Attainment of the first jhāna, attainment of the second jhāna, attainment of the third jhāna, attainment of the fourth jhāna, attainment of the state of infinity of space, attainment of the state of infinity of consciousness, attainment of the state of nothingness, attainment of the state that is neither perception nor non-perception, attainment of cessation of perception and feeling.
Tattha katamaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ?
Idha tathāgato “aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī”ti pajānāti.	Corruption means a state partaking of deterioration; refinement means a state partaking of distinction; emergence means refinement is emergence; emergence from this and that samādhi is also emergence; thus that which therein is wisdom, understanding, See section 525.
“Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī”ti pajānāti.	absence of delusion, truth investigation, right view.
“Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ atthato upagaccheyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.	This is the Tathāgata’s knowledge as it really is of the corruption of, the refinement of, the emergence from, jhāna, release, samādhi and attainment.
“Ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ atthato upagaccheyya, ṭhānametaṃ vijjatī”ti pajānāti.	(7)
“Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī”ti pajānāti.	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, an 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, See section 525.
“Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya … pe … arahantaṃ jīvitā voropeyya … pe … paduṭṭhena cittena tathāgatassa lohitaṃ uppādeyya … pe … saṃghaṃ bhindeyya … pe … aññaṃ satthāraṃ uddiseyya … pe … aṭṭhamaṃ bhavaṃ nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ puthujjano aṭṭhamaṃ bhavaṃ nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti.	absence of delusion, truth investigation, right view.
	This is the Tathāgata’s knowledge as it really is of remembrance of previous existence.
	(8)
“Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī”ti pajānāti.	Therein what is “the Tathāgata’s knowledge as it really is of the passing away and rebirth of beings”?
“Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”ti pajānāti.	Herein the Tathāgata with pure celestial eye surpassing that of man sees beings passing away, rising, inferior, superior, of skilful complexion, of unskilful 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,
“Ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī”ti pajānāti.	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 skilful complexion, of unskilful complexion, happy, miserable; he comprehends beings according to the outcome of actions; thus, that which therein is wisdom, understanding, See section 525.
	absence of delusion, truth investigation, right view.
	This is the Tathāgata’s knowledge as it really is of the passing away and rebirth of beings.
“Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho, netaṃ ṭhānaṃ vijjatī”ti pajānāti.	(9)
“Ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī”ti pajānāti.
“Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī”ti pajānāti.	Therein what is “the Tathāgata’s knowledge as it really is of the destruction of the defilements”?
“Ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī”ti pajānāti.	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, See section 525.
“Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya, mārattaṃ kareyya, brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.	absence of delusion, truth investigation, right view.
“Ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya, mārattaṃ kareyya, brahmattaṃ kareyya, ṭhānametaṃ vijjatī”ti pajānāti.	This is the Tathāgata’s knowledge as it really is of the destruction of the defilements.
	(10)

“Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.	Analysis Of Knowledge Is Ended
“Ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti.
“Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa … pe … yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa … pe … yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti.


“Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti.
“Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa … pe … yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa … pe … yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī”ti pajānāti.


“Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti.
“Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī … pe … yaṃ manoduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī … pe … yaṃ manoduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti.


“Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti.
“Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī … pe … yaṃ manosucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī”ti pajānāti.
“Ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī … pe … yaṃ manosucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī”ti pajānāti.
“Ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā upādāya taṃ taṃ ṭhānaṃ, ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū appaccayā upādāya taṃ taṃ aṭṭhānan”ti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ.
(1)

Tattha katamaṃ tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato pajānāti—“atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccanti.
Atthekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāḷhāni na vipaccanti.
Atthekaccāni pāpakāni kammasamādānāni kālasampattipaṭibāḷhāni na vipaccanti.
Atthekaccāni pāpakāni kammasamādānāni payogasampattipaṭibāḷhāni na vipaccanti.


Atthekaccāni pāpakāni kammasamādānāni gativipattiṃ āgamma vipaccanti.
Atthekaccāni pāpakāni kammasamādānāni upadhivipattiṃ āgamma vipaccanti.
Atthekaccāni pāpakāni kammasamādānāni kālavipattiṃ āgamma vipaccanti.
Atthekaccāni pāpakāni kammasamādānāni payogavipattiṃ āgamma vipaccanti.


Atthekaccāni kalyāṇāni kammasamādānāni gativipattipaṭibāḷhāni na vipaccanti.
Atthekaccāni kalyāṇāni kammasamādānāni upadhivipattipaṭibāḷhāni na vipaccanti.
Atthekaccāni kalyāṇāni kammasamādānāni kālavipattipaṭibāḷhāni na vipaccanti.
Atthekaccāni kalyāṇāni kammasamādānāni payogavipattipaṭibāḷhāni na vipaccanti.


Atthekaccāni kalyāṇāni kammasamādānāni gatisampattiṃ āgamma vipaccanti.
Atthekaccāni kalyāṇāni kammasamādānāni upadhisampattiṃ āgamma vipaccanti.
Atthekaccāni kalyāṇāni kammasamādānāni kālasampattiṃ āgamma vipaccanti.
Atthekaccāni kalyāṇāni kammasamādānāni payogasampattiṃ āgamma vipaccantī”ti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ.
(2)

Tattha katamaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato “ayaṃ maggo ayaṃ paṭipadā nirayagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā tiracchānayonigāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā pettivisayagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā manussalokagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā devalokagāmī”ti pajānāti, “ayaṃ maggo ayaṃ paṭipadā nibbānagāmī”ti pajānātīti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ.
(3)

Tattha katamaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato khandhanānattaṃ pajānāti, āyatananānattaṃ pajānāti, dhātunānattaṃ pajānāti, anekadhātunānādhātulokanānattaṃ pajānātīti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ.
(4)

Tattha katamaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato pajānāti—“santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā.
Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti.
Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.


Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu, paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu.


Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti, paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissantī”ti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ.
(5)

Tattha katamaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato sattānaṃ āsayaṃ pajānāti, anusayaṃ pajānāti, caritaṃ pajānāti, adhimuttiṃ pajānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti.


Katamo ca sattānaṃ āsayo?
“Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā, iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā.
Ete vā pana ubho ante anupagamma idappaccayatā paṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti yathābhūtaṃ ñāṇaṃ.
Ayaṃ sattānaṃ āsayo.
(6.
1)

Katamo ca sattānaṃ anusayo?
Sattānusayā—kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo.
Yaṃ loke piyarūpaṃ sātarūpaṃ ettha sattānaṃ rāgānusayo anuseti.
Yaṃ loke appiyarūpaṃ asātarūpaṃ ettha sattānaṃ paṭighānusayo anuseti.
Iti imesu dvīsu dhammesu avijjānupatitā.
Tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā.
Ayaṃ sattānaṃ anusayo.
(6.
2)

Katamañca sattānaṃ caritaṃ?
Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, parittabhūmako vā mahābhūmako vā—idaṃ sattānaṃ caritaṃ.
(6.
3)

Katamā ca sattānaṃ adhimutti?
Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā.
Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti.
Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.


Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu.
Paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu.


Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti.
Paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti.
Ayaṃ sattānaṃ adhimutti.
(6.
4)

Katame te sattā mahārajakkhā?
Dasa kilesavatthūni—lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ.
Yesaṃ sattānaṃ imāni dasa kilesavatthūni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā mahārajakkhā.
(6.
5)

Katame te sattā apparajakkhā?
Yesaṃ sattānaṃ imāni dasa kilesavatthūni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā apparajakkhā.
(6.
6)

Katame te sattā mudindriyā?
Pañcindriyāni—saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
Yesaṃ sattānaṃ imāni pañcindriyāni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā mudindriyā.
(6.
7)

Katame te sattā tikkhindriyā?
Yesaṃ sattānaṃ imāni pañcindriyāni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā tikkhindriyā.
(6.
8)

Katame te sattā dvākārā?
Ye te sattā pāpāsayā pāpānusayā pāpacaritā pāpādhimuttikā mahārajakkhā mudindriyā, ime te sattā dvākārā.
(6.
9)

Katame te sattā svākārā?
Ye te sattā kalyāṇāsayā kalyāṇacaritā kalyāṇādhimuttikā apparajakkhā tikkhindriyā, ime te sattā svākārā.
(6.
10)

Katame te sattā duviññāpayā?
Ye ca te sattā dvākārā, teva te sattā duviññāpayā.
Ye ca te sattā svākārā, teva te sattā suviññāpayā.
(6.
11)

Katame te sattā abhabbā?
Ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā.
(6.
12)

Katame te sattā bhabbā?
Ye te sattā na kammāvaraṇena samannāgatā na kilesāvaraṇena samannāgatā na vipākāvaraṇena samannāgatā saddhā chandikā paññavanto bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā bhabbāti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ.
(6.
13)

Tattha katamaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ?
Jhāyīti cattāro jhāyī.
Atthekacco jhāyī sampattiṃyeva samānaṃ vipattīti pacceti, atthekacco jhāyī vipattiṃyeva samānaṃ sampattīti pacceti, atthekacco jhāyī sampattiṃyeva samānaṃ sampattīti pacceti, atthekacco jhāyī vipattiṃyeva samānaṃ vipattīti pacceti—ime cattāro jhāyī.


Aparepi cattāro jhāyī.
Atthekacco jhāyī dandhaṃ samāpajjati khippaṃ vuṭṭhāti, atthekacco jhāyī khippaṃ samāpajjati dandhaṃ vuṭṭhāti, atthekacco jhāyī dandhaṃ samāpajjati dandhaṃ vuṭṭhāti, atthekacco jhāyī khippaṃ samāpajjati khippaṃ vuṭṭhāti—ime cattāro jhāyī.


Aparepi cattāro jhāyī.
Atthekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo; atthekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ samādhikusalo; atthekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ samāpattikusalo ca; atthekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo—ime cattāro jhāyī.


“Jhānan”ti.
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.


“Vimokkho”ti.
Aṭṭha vimokkhā.
Rūpī rūpāni passati—ayaṃ paṭhamo vimokkho.


Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati—ayaṃ dutiyo vimokkho.


Subhanteva adhimutto hoti—ayaṃ tatiyo vimokkho.


Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja viharati—ayaṃ catuttho vimokkho.


Sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja viharati—ayaṃ pañcamo vimokkho.


Sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṃ upasampajja viharati—ayaṃ chaṭṭho vimokkho.


Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati—ayaṃ sattamo vimokkho.


Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati—ayaṃ aṭṭhamo vimokkho.


“Samādhī”ti.
Tayo samādhī—savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.


“Samāpattī”ti.
Nava anupubbavihārasamāpattiyo—paṭhamajjhānasamāpatti, dutiyajjhānasamāpatti, tatiyajjhānasamāpatti, catutthajjhānasamāpatti, ākāsānañcāyatanasamāpatti, viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti, saññāvedayitanirodhasamāpatti.


“Saṃkilesan”ti hānabhāgiyo dhammo.
“Vodānan”ti visesabhāgiyo dhammo.
“Vuṭṭhānan”ti.
Vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānanti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi— idaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ.
(7)

Tattha katamaṃ tathāgatassa pubbenivāsānussati yathābhūtaṃ ñāṇaṃ?
Idha tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe “amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno”ti.
Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa pubbenivāsānussati yathābhūtaṃ ñāṇaṃ.
(8)

Tattha katamaṃ tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.
Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā.
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānātīti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ.
(9)

Tattha katamaṃ tathāgatassa āsavānaṃ khayaṃ yathābhūtaṃ ñāṇaṃ?
Idha tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatīti.
Yā tattha paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ tathāgatassa āsavānaṃ khayaṃ yathābhūtaṃ ñāṇanti.
(10)

Dasakaṃ.


Ñāṇavibhaṅgo niṭṭhito.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Te Ab Vb 16 Ñāṇa-vibhaṅga

1. sammā-diṭṭhi

1.1 dukkhe ñāṇaṃ

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