English
How does one classify dhammas in the sense-sphere as wholesome, as unwholesome, as indeterminate? One classifies the ten wholesome courses of action as wholesome, the ten unwholesome courses of action as unwholesome, and form, result, and functional consciousness as indeterminate. Thus, one classifies dhammas in the sense-sphere as wholesome, as unwholesome, as indeterminate. How does one classify dhammas in the form-sphere as wholesome, as indeterminate? For one dwelling here, one classifies the four jhānas as wholesome. For one reborn there, one classifies the four jhānas as indeterminate. Thus, one classifies dhammas in the form-sphere as wholesome, as indeterminate. How does one classify dhammas in the formless-sphere as wholesome, as indeterminate? For one dwelling here, one classifies the four formless attainments as wholesome. For one reborn there, the four formless attainments distinguishes from the indeterminate. Thus, in the formless realm states, he distinguishes as wholesome, distinguishes from the indeterminate. How does he distinguish unincluded states as wholesome, distinguish from the indeterminate? The four noble paths he distinguishes as wholesome, and the four fruits of recluseship and Nibbāna he distinguishes from the indeterminate. Thus, in unincluded states, he distinguishes as wholesome, distinguishes from the indeterminate. Thus he distinguishes states. Nine states rooted in joy. When one attends to impermanence, joy arises. For one who is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. With a concentrated mind, one knows and sees things as they are. Knowing and seeing things as they are, one becomes disenchanted. Being disenchanted, one becomes dispassionate. Through dispassion, one is liberated. When one attends to suffering, joy arises... When one attends to non-self, joy arises... one is liberated. When one attends to form as impermanent, joy arises... When one attends to form as suffering... feeling... perception... mental formations... consciousness... eye... When one attends to old age and death as impermanent, joy arises... When one attends to old age and death as suffering, joy arises... When one attends to old age and death as non-self, joy arises. For one who is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. With a concentrated mind, one knows and sees things as they are. Knowing and seeing things as they are, one becomes disenchanted. Being disenchanted, one becomes dispassionate. Through dispassion, one is liberated. These are the nine states rooted in joy. 74. Nine states rooted in wise attention. When one wisely attends to impermanence, joy arises. For one who is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. With a concentrated mind, one knows "this is suffering" as it is, "this is the origin of suffering" as it is. he understands as it really is: "This is the cessation of suffering." He understands as it really is: "This is the path leading to the cessation of suffering." When one attends carefully to suffering, gladness arises. For one who is glad, joy arises. For one with a joyful mind, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. With a concentrated mind, he understands as it really is: "This is suffering." He understands as it really is: "This is the origin of suffering." He understands as it really is: "This is the cessation of suffering." He understands as it really is: "This is the path leading to the cessation of suffering." When one attends carefully to non-self, gladness arises. When one attends carefully to form as impermanent, gladness arises. When one attends carefully to form as suffering, gladness arises. When one attends carefully to form as non-self, gladness arises. Feeling... Perception... Mental formations... Consciousness... Eye... When one attends carefully to old age and death as impermanent, gladness arises. When one attends carefully to old age and death as suffering, gladness arises. When one attends carefully to old age and death as non-self, gladness arises. For one who is glad, joy arises. For one with a joyful mind, the body becomes tranquil. One whose body is tranquil experiences happiness. For one who is happy, the mind becomes concentrated. With a concentrated mind, he understands as it really is: "This is suffering." He understands as it really is: "This is the origin of suffering." He understands as it really is: "This is the cessation of suffering." He understands as it really is: "This is the path leading to the cessation of suffering." These are the nine principles rooted in careful attention. Nine diversities: Dependent on diversity of elements, diversity of contact arises. Dependent on diversity of contact, diversity of feeling arises. Dependent on diversity of feeling, diversity of perception arises. Dependent on diversity of perception, diversity of intention arises. Dependent on diversity of intention, diversity of desire arises. Dependent on diversity of desire, arises the diversity of burning, dependent on the diversity of burning, arises the diversity of seeking, dependent on the diversity of seeking, arises the diversity of gain – these are the nine diversities. That, in the sense of knowing, is knowledge, in the sense of understanding, is wisdom. Therefore it is said – "Wisdom in the discernment of the nine phenomena is knowledge of the diversity of phenomena." The exposition of the knowledge of the diversity of phenomena, the nineteenth. 20-24. The exposition of the fivefold knowledge. 75. How is wisdom of direct knowledge, knowledge in the sense of knowing? Wisdom of full understanding, knowledge in the sense of discerning? Wisdom of abandoning, knowledge in the sense of relinquishing? Wisdom of development, knowledge in the sense of having one taste? Wisdom of realization, knowledge in the sense of experiencing? Whatever phenomena are directly known, those phenomena are known. Whatever phenomena are fully understood, those phenomena are discerned. Whatever phenomena are abandoned, those phenomena are relinquished. Whatever phenomena are developed, those phenomena have one taste. Whatever phenomena are realized, those phenomena are experienced. That, in the sense of knowing, is knowledge, in the sense of understanding, is wisdom. Therefore it is said – "Wisdom of direct knowledge is knowledge in the sense of knowing, wisdom of full understanding is knowledge in the sense of discerning, wisdom of abandoning is knowledge in the sense of relinquishing, wisdom of development is knowledge in the sense of having one taste, wisdom of realization is knowledge in the sense of experiencing." The exposition of the fivefold knowledge, the twenty-fourth. 25-28. The exposition of the knowledge of analytical insights. 76. How is wisdom in the diversity of meaning, knowledge in analytical insight into meaning? Wisdom in the diversity of phenomena, knowledge in analytical insight into phenomena? Wisdom in the diversity of language, knowledge in analytical insight into language? Wisdom in the diversity of ready wit, knowledge in analytical insight into ready wit? The faculty of faith is a phenomenon, the faculty of energy is a phenomenon, the faculty of mindfulness is a phenomenon, the faculty of concentration is a phenomenon, the faculty of wisdom is a phenomenon. One is the phenomenon of the faculty of faith, another is the phenomenon of the faculty of energy, another is the phenomenon of the faculty of mindfulness, another is the phenomenon of the faculty of concentration, another is the phenomenon of the faculty of wisdom. By which knowledge these diverse phenomena are known, by that same knowledge these diverse phenomena are... are thoroughly known. Therefore it is said: "Wisdom regarding the diversity of phenomena is knowledge in the analytical understanding of phenomena." The meaning is the state of resolution, the meaning is the state of exertion, the meaning is the state of presence, the meaning is the state of non-distraction, the meaning is the state of seeing. One is the meaning of the state of resolution, another is the meaning of the state of exertion, another is the meaning of the state of presence, another is the meaning of the state of non-distraction, another is the meaning of the state of seeing. By the knowledge by which these various meanings are known, by that very knowledge these various meanings are thoroughly known. Therefore it is said: "Wisdom regarding the diversity of meanings is knowledge in the analytical understanding of meanings." To make known five phenomena are expressions of terms and language, to make known five meanings are expressions of terms and language. Different are the expressions for phenomena, different are the expressions for meanings. By the knowledge by which these various expressions are known, by that very knowledge these various expressions are thoroughly known. Therefore it is said: "Wisdom regarding the diversity of expressions is knowledge in the analytical understanding of expressions." Knowledges in five phenomena, knowledges in five meanings, knowledges in ten expressions. Different are the knowledges in phenomena, different are the knowledges in meanings, different are the knowledges in expressions. By the knowledge by which these various knowledges are known, by that very knowledge these various knowledges are thoroughly known. Therefore it is said: "Wisdom regarding the diversity of analytical insights