English
Abandoning adherence to attachment, the states arisen by way of contemplation of danger do not transgress one another – in that, cultivation in the sense of the arisen states not transgressing one another. Abandoning non-reflection, the states arisen by way of contemplation of reflection do not transgress one another – in that, cultivation in the sense of the arisen states not transgressing one another. Abandoning adherence to fetters, the states arisen by way of contemplation of turning away do not transgress one another – in that, cultivation in the sense of the arisen states not transgressing one another. Abandoning defilements seen as one thing, the states arisen by way of the path of stream-entry do not transgress one another – in that, cultivation in the sense of the arisen states not transgressing one another. Abandoning gross defilements, The states arisen by way of the Once-Returner path do not transgress one another— thus, development by way of the non-transgression of the states arisen there. For one abandoning the latent defilements, the states arisen by way of the Non-Returner path do not transgress one another— thus, development by way of the non-transgression of the states arisen there. For one abandoning all defilements, the states arisen by way of the Arahant path do not transgress one another— thus, development by way of the non-transgression of the states arisen there. Thus, development by way of the non-transgression of the states arisen there. How is development by way of the faculties having one taste? For one abandoning sensual desire, by way of renunciation, the five faculties become of one taste— thus, development by way of the faculties having one taste. For one abandoning ill-will, by way of non-ill-will, the five faculties become of one taste— thus, development by way of the faculties having one taste... ...for one abandoning all defilements, by way of the Arahant path, the five faculties become of one taste— thus, development by way of the faculties having one taste. Thus, development by way of the faculties having one taste. How is development by way of carrying on the corresponding effort? For one abandoning sensual desire, by way of renunciation, one carries on effort— thus, development by way of carrying on the corresponding effort. For one abandoning ill-will, by way of non-ill-will, one carries on effort— thus, development by way of carrying on the corresponding effort... ...for one abandoning all defilements, by way of the Arahant path, one carries on effort— thus, development by way of carrying on the corresponding effort. Thus, development by way of carrying on the corresponding effort. How is development by way of frequent practice? One abandoning sensual desire frequently practices renunciation— thus, development by way of frequent practice. One abandoning ill-will frequently practices non-ill-will— thus, development by way of frequent practice... ...one abandoning all defilements frequently practices the Arahant path— thus, development by way of frequent practice. Thus, development by way of frequent practice. These four developments one develops seeing form, one develops seeing feeling, one develops seeing perception, one develops seeing mental formations, one develops seeing consciousness. Seeing knowledge, one develops, the eye... (and so on) old age and death... (and so on) seeing Nibbāna, immersed in the deathless, as the ultimate end, one develops. Whatever qualities are developed, those qualities become of one taste. That, by way of knowing, is knowledge, by way of understanding, is wisdom. Therefore it is said – "These qualities are to be developed" – this is attention through hearing, the understanding of that is wisdom, knowledge born of hearing. The Fourth Recitation Section. 29. How is it that "These qualities are to be realized" – this is attention through hearing, the understanding of that is wisdom, knowledge born of hearing? One quality is to be realized – unshakable liberation of mind. Two qualities are to be realized – knowledge and liberation. Three qualities are to be realized – the three knowledges. Four qualities are to be realized – the four fruits of recluseship. Five qualities are to be realized – the five aggregates of phenomena. Six qualities are to be realized – the six supernormal powers. Seven qualities are to be realized – the seven powers of the Arahant. Eight qualities are to be realized – the eight liberations. Nine qualities are to be realized – the nine gradual cessations. Ten qualities are to be realized – the ten qualities of one beyond training. "All, monks, is to be realized. And what, monks, is all that is to be realized? The eye, monks, is to be realized; forms are to be realized; eye-consciousness is to be realized; eye-contact is to be realized; and whatever feeling arises dependent on eye-contact – whether pleasant or painful or neither-painful-nor-pleasant – that too is to be realized. The ear is to be realized; sounds are to be realized... (and so on) The nose is to be realized; odors are to be realized... The tongue is to be realized; tastes are to be realized... The body is to be realized; tangibles are to be realized... The mind is to be realized; mental phenomena are to be realized; mind-consciousness is to be realized; mind-contact is to be realized; and whatever feeling arises dependent on mind-contact – whether pleasant or painful or neither-painful-nor-pleasant – that too is to be realized." Form seeing form, he realizes it, seeing feeling, he realizes it, seeing perception, he realizes it, seeing formations, he realizes them, seeing consciousness, he realizes it. Seeing the eye... and so on... seeing aging and death... and so on... seeing Nibbāna, the deathless, as the ultimate end, he realizes it. Whatever phenomena are realized, those phenomena are touched. That, by way of knowing, is knowledge; by way of understanding, is wisdom. Therefore it is said: "These phenomena are to be realized" – this attention is wisdom, that understanding is wisdom born of hearing. 30. How is it that "These phenomena are conducive to decline, these phenomena are conducive to stability, these phenomena are conducive to distinction, these phenomena are conducive to penetration" – this attention is wisdom, that understanding is wisdom born of hearing? For one who has attained the first jhana, perceptions and attentions associated with sensual desire arise – this is a phenomenon conducive to decline. Mindfulness in accordance with that phenomenon remains firm – this is a phenomenon conducive to stability. Perceptions and attentions associated with the absence of initial thought arise – this is a phenomenon conducive to distinction. Perceptions and attentions associated with disenchantment arise, connected with dispassion – this is a phenomenon conducive to penetration. For one who has attained the second jhana, perceptions and attentions associated with initial thought arise – this is a phenomenon conducive to decline. Mindfulness in accordance with that phenomenon remains firm – this is a phenomenon conducive to stability. Perceptions and attentions associated with equanimity and happiness arise – this is a phenomenon conducive to distinction. Perceptions and attentions associated with disenchantment arise, connected with dispassion – this is a phenomenon conducive to penetration. For one who has attained the third jhana, perceptions and attentions associated with rapture and happiness arise – this is a phenomenon conducive to decline. Mindfulness in accordance with that phenomenon remains firm – this is a phenomenon conducive to stability. Perceptions and attentions associated with neither-pain-nor-pleasure arise – this is a phenomenon conducive to distinction. Perceptions and attentions associated with disenchantment arise, connected with dispassion – this is a phenomenon conducive to penetration. For one who has attained the fourth jhana, perceptions and attentions associated with equanimity... Perceptions and attentions of the past arise – a dhamma pertaining to decline. Mindfulness stands firm in accordance with that dhamma – a dhamma pertaining to stability. Perceptions and attentions accompanied by the sphere of infinite space arise – a dhamma pertaining to distinction. Perceptions and attentions accompanied by revulsion arise, connected with dispassion – a dhamma pertaining to penetration. For one who has attained the sphere of infinite space, perceptions and attentions accompanied by form arise – a dhamma pertaining to decline. Mindfulness stands firm in accordance with that dhamma – a dhamma pertaining to stability. Perceptions and attentions accompanied by the sphere of infinite consciousness arise – a dhamma pertaining to distinction. Perceptions and attentions accompanied by revulsion arise, connected with dispassion – a dhamma pertaining to penetration. For one who has attained the sphere of infinite consciousness, perceptions and attentions accompanied by the sphere of infinite space arise – a dhamma pertaining to decline. Mindfulness stands firm in accordance with that dhamma – a dhamma pertaining to stability. Perceptions and attentions accompanied by the sphere of nothingness arise – a dhamma pertaining to distinction. Perceptions and attentions accompanied by revulsion arise, connected with dispassion – a dhamma pertaining to penetration. For one who has attained the sphere of nothingness, perceptions and attentions accompanied by the sphere of infinite consciousness arise – a dhamma pertaining to decline. Mindfulness stands firm in accordance with that dhamma – a dhamma pertaining to stability. Perceptions and attentions accompanied by the sphere of neither perception nor non-perception arise – a dhamma pertaining to distinction. Perceptions and attentions accompanied by revulsion arise, connected with dispassion – a dhamma pertaining to penetration.