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at the moment of arahantship path, by the meaning of seeing, right view then arose... ...and so on... by the meaning of eradication, knowledge of destruction then arose. ṃ. Desire, as the root, then arose… …the Deathless, Nibbāna, as the culmination, then arose. Having arisen, one reflects: “These phenomena then arose.” At the moment of Arahantship, right view, as seeing, then arose… …knowledge of non-arising, as subsidence, then arose. Desire, as the root, then arose… …the Deathless, Nibbāna, as the culmination, then arose. Having arisen, one reflects: “These phenomena then arose.” That, as known, is knowledge; as understanding, is wisdom. Therefore it is said: “Wisdom is seeing the phenomena that then arose; knowledge is reflecting upon them.” The Fourteenth Exposition: Exposition of Reflection Knowledge. 15. The Fifteenth Exposition: Exposition of Knowledge of the Diversity of Bases. 66. How is wisdom, in the internal determination, knowledge of the diversity of bases? How does one determine the internal phenomena? One determines the eye as internal. One determines the ear as internal. One determines the nose as internal. One determines the tongue as internal. One determines the body as internal. One determines the mind as internal. How does one determine the eye as internal? One determines the eye as born of ignorance. One determines the eye as born of craving. One determines the eye as born of kamma. One determines the eye as born of nutriment. One determines the eye as dependent on the four great elements. One determines the eye as arisen. One determines the eye as come into being. One determines the eye as having come into being when it was not, and as not existing after it has been. One determines the eye as finite. One determines the eye as impermanent, not eternal, subject to change. One determines the eye as impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation. One determines the eye as impermanent, not permanent; as suffering, not happiness; as not-self, not self; one is disenchanted, not delighted; one is dispassionate, not passionate; one ceases, not… It arises; it relinquishes, not grasps. Discerning it as impermanent, one abandons the perception of permanence, discerning it as suffering, one abandons the perception of pleasure, discerning it as non-self, one abandons the perception of self, becoming dispassionate, one abandons delight, becoming detached, one abandons lust, ceasing it, one abandons origination, relinquishing it, one abandons clinging. Thus one discerns the eye internally. How does one discern the ear internally? One discerns the ear as arisen from ignorance... ...thus one discerns the ear internally. How does one discern the nose internally? One discerns the nose as arisen from ignorance... ...thus one discerns the nose internally. How does one discern the tongue internally? One discerns the tongue as arisen from ignorance, one discerns the tongue as arisen from craving, one discerns the tongue as arisen from kamma, one discerns the tongue as arisen from nutriment, one discerns the tongue as dependent on the four great elements, one discerns the tongue as arisen, one discerns the tongue as come into being. The tongue, not having been, has come into being, having been, it will not be, one discerns. One discerns the tongue as having an end, one discerns the tongue as impermanent, not eternal, subject to change, one discerns the tongue as impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. One discerns the tongue as impermanent, not permanent... ...it relinquishes, not grasps. Discerning it as impermanent, one abandons the perception of permanence... ...relinquishing it, one abandons clinging. Thus one discerns the tongue internally. How does one discern the body internally? One discerns the body as arisen from ignorance, one discerns the body as arisen from craving, one discerns the body as arisen from kamma, one discerns the body as arisen from nutriment, one discerns the body as dependent on the four great elements, one discerns the body as arisen, one discerns the body as come into being. The body, not having been, has come into being, having been, it will not be, one discerns. One discerns the body as having an end, he determines, the body is impermanent, not eternal, subject to change, thus he determines. The body is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation, thus he determines. He determines the body as impermanent, not as permanent; as suffering, not as pleasure… he relinquishes, not grasps. Determining as impermanent, he abandons the perception of permanence; determining as suffering, he abandons the perception of pleasure… relinquishing, he abandons grasping. Thus he determines the body internally. How does he determine the mind internally? The mind is born of ignorance, thus he determines; the mind is born of craving, thus he determines; the mind is born of kamma, thus he determines; the mind is born of nutriment, thus he determines; the mind has arisen, thus he determines; the mind has come into being, thus he determines. The mind, having not been, came into being; having been, it will not be, thus he determines. He determines the mind as having an end; the mind is impermanent, not eternal, subject to change, thus he determines. The mind is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation, thus he determines. He determines the mind as impermanent, not as permanent; as suffering, not as pleasure; as non-self, not as self; he becomes disenchanted, not delights; he becomes dispassionate, not passionate; he ceases, not originates; he relinquishes, not grasps. Determining as impermanent, he abandons the perception of permanence; determining as suffering, he abandons the perception of pleasure; determining as non-self, he abandons the perception of self; becoming disenchanted, he abandons delight; becoming dispassionate, he abandons passion; ceasing, he abandons origination; relinquishing, he abandons grasping. Thus he determines the mind internally. Thus he determines internal phenomena. That, in the sense of knowing, is knowledge; in the sense of understanding, is wisdom. Therefore it is said: “Wisdom in internal determination, knowledge in the diversity of bases.” The fifteenth chapter: Explanation of Knowledge of the Diversity of Bases. 16. The sixteenth chapter: Explanation of Knowledge of the Diversity of Objects. 67. How What is the knowledge of external establishment, of wisdom's diverse range? How does one establish external phenomena? One establishes forms externally, one establishes sounds externally, one establishes smells externally, one establishes tastes externally, one establishes tangibles externally, one establishes mental phenomena externally. How does one establish forms externally? One establishes forms as born of ignorance, one establishes forms as born of craving, one establishes forms as born of kamma, one establishes forms as born of nutriment, one establishes forms as dependent on the four great elements, one establishes forms as arisen, one establishes forms as come into being. Forms, not having been, have come to be; having been, they will not be – one establishes this. One establishes forms as having an end, one establishes forms as impermanent, not eternal, subject to change. One establishes forms as impermanent, conditioned, dependently arisen, subject to decay, dissolution, dispassion, cessation. One establishes forms as impermanent, not permanent; as suffering, not happiness; as non-self, not self; one becomes disenchanted, not delighted; one becomes dispassionate, not passionate; one ceases, does not arise; one relinquishes, does not grasp. Establishing as impermanent, one abandons the perception of permanence; establishing as suffering, one abandons the perception of happiness; establishing as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons passion; ceasing, one abandons origination; relinquishing, one abandons grasping. Thus one establishes forms externally. How does one establish sounds externally? One establishes sounds as born of ignorance, one establishes sounds as born of craving, one establishes sounds as born of kamma, one establishes sounds as born of nutriment, one establishes sounds as dependent on the four great elements, one establishes sounds as arisen, one establishes sounds as come into being. Sounds, not having been, have come to be; having been, they will not be – one establishes this. One establishes sounds as having an end, one establishes sounds as impermanent, not eternal, subject to change. One establishes sounds as impermanent, conditioned, dependently... He defines them as arisen, subject to decay, subject to vanishing, subject to dispassion, subject to cessation. He defines sounds as impermanent, not as permanent... Thus he defines sounds externally. How does he define smells externally? He defines smells as arisen from ignorance, he defines smells as arisen from craving... Thus he defines smells externally. How does he define tastes externally? He defines tastes as arisen from ignorance, he defines tastes as arisen from craving... Thus he defines tastes externally. How does he define tangibles externally? He defines tangibles as arisen from ignorance, he defines tangibles as arisen from craving, he defines tangibles as arisen from kamma, he defines tangibles as arisen from nutriment, he defines tangibles as arisen. He defines tangibles as come into being... Thus he defines tangibles externally. How does he define mental phenomena externally?