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the course of knowledge of disenchantment, the course of knowledge of dispassion, the course of knowledge of cessation, the course of knowledge of relinquishment, the course of knowledge of turning away, the course of knowledge of the stream-entry path, the course of knowledge of the attainment of stream-entry fruit, the course of knowledge of the once-returner path, the course of knowledge of the attainment of once-returner fruit, the course of knowledge of the non-returner path, the course of knowledge of the attainment of non-returner fruit, the course of knowledge of the arahant path, the course of knowledge of the attainment of arahant fruit – by these sixteen courses of knowledge. 85. By nine courses of concentration. Which are these nine courses of concentration? The first jhana is a course of concentration, the second jhana is a course of concentration, the third jhana is a course of concentration, the fourth jhana is a course of concentration, the attainment of the base of infinite space... ...the attainment of the base of infinite consciousness... ...the attainment of the base of nothingness... ...the attainment of the base of neither perception nor non-perception is a course of concentration. For the attainment of the first jhana, applied thought and sustained thought and joy and happiness and one-pointedness of mind... ...for the attainment of the base of neither perception nor non-perception, applied thought and sustained thought and joy and happiness and one-pointedness of mind – by these nine courses of concentration. Mastery means five masteries. Mastery in adverting, mastery in entering, mastery in resolving, mastery in emerging, mastery in reviewing. One adverts to the first jhana wherever one wishes, however one wishes, for as long as one wishes; there is no delay in adverting – this is mastery in adverting. One enters the first jhana wherever one wishes, however one wishes, for as long as one wishes; there is no delay in entering – this is mastery in entering. The first jhana wherever one wishes... He resolves as he wishes, for as long as he wishes; in resolving, there is no slowness – this is mastery in resolving. He emerges from the first jhana wherever he wishes, as he wishes, for as long as he wishes; in emerging, there is no slowness – this is mastery in emerging. He reviews the first jhana wherever he wishes, as he wishes, for as long as he wishes; in reviewing, there is no slowness – this is mastery in reviewing. The second jhana... He adverts to the attainment of the sphere of neither perception nor non-perception wherever he wishes, as he wishes, for as long as he wishes; in adverting, there is no slowness – this is mastery in adverting. He enters the attainment of the sphere of neither perception nor non-perception wherever he wishes, as he wishes, for as long as he wishes... resolves... emerges... reviews; in reviewing, there is no slowness – this is mastery in reviewing. These are the five masteries. That, by way of knowing, is knowledge; by way of understanding, is wisdom. Therefore it is said: "Being endowed with two powers, and by the calming of the three fabrications, by the sixteen modes of knowledge, by the nine modes of concentration, wisdom is mastery in the attainment of cessation, knowledge." The thirty-fourth exposition of the knowledge of the attainment of cessation. 35. The exposition of the knowledge of final Nibbāna 86. How is the wisdom of one who comprehends, in the cessation of occurrence, knowledge in final Nibbāna? Here, one who comprehends, by renunciation, brings the occurrence of sensual desire to an end. By non-ill-will, brings the occurrence of ill-will to an end. By the perception of light, brings the occurrence of sloth and torpor to an end. By non-distraction, brings the occurrence of restlessness to an end. By the discernment of phenomena, brings the occurrence of doubt to an end... By knowledge, brings the occurrence of ignorance to an end... By joy, brings the occurrence of discontent to an end... By the first jhana, brings the occurrence of the hindrances to an end... By the path of arahantship, brings the occurrence of all defilements to an end. Or again, for one who comprehends, as he attains final Nibbāna in the Nibbāna-element without remainder, this very occurrence of the eye ceases, and no other occurrence of the eye arises. This And he completely exhausts the occurrence of ear-consciousness... the occurrence of nose-consciousness... the occurrence of tongue-consciousness... the occurrence of body-consciousness... the occurrence of mind-consciousness. And another occurrence of mind-consciousness does not arise. This is wisdom in the exhaustion of occurrences for one who clearly comprehends, knowledge in final Nibbāna. That is knowledge in the sense of knowing, wisdom in the sense of understanding thoroughly. Therefore it is said – "wisdom in the exhaustion of occurrences for one who clearly comprehends, knowledge in final Nibbāna." The thirty-fifth exposition of the knowledge of final Nibbāna. 36. The exposition of the knowledge of being on an even footing 87. How is wisdom in the non-arising of all phenomena, in their right eradication and cessation, knowledge in being on an even footing? "All phenomena" means: the five aggregates, the twelve sense bases, the eighteen elements, wholesome phenomena, unwholesome phenomena, indeterminate phenomena, phenomena of the sense sphere, phenomena of the form sphere, phenomena of the formless sphere, unincluded phenomena. "Right eradication" means: By renunciation, one rightly eradicates sensual desire. By non-ill will, one rightly eradicates ill will. By the perception of light, one rightly eradicates sloth and torpor. By non-distraction, one rightly eradicates restlessness. By the analysis of phenomena, one rightly eradicates doubt. By knowledge, one rightly eradicates ignorance. By joy, one rightly eradicates discontent. By the first jhāna, one rightly eradicates the hindrances... By the path of Arahantship, one rightly eradicates all defilements. "Cessation" means: By renunciation, one ceases sensual desire. By non-ill will, one ceases ill will. By the perception of light, one ceases sloth and torpor. By non-distraction, one ceases restlessness. By the analysis of phenomena, one ceases doubt. By knowledge, one ceases ignorance. By joy, one ceases discontent. By the first jhāna, one ceases the hindrances... By the path of Arahantship, one ceases all defilements. "Non-arising" means: For one who has attained renunciation, sensual desire does not arise. For one who has attained non-ill will, ill will does not arise. For one who has attained the perception of light, sloth and torpor do not arise. For one who has attained non-distraction... For one who has attained, restlessness does not arise. For one who has attained discernment of phenomena, doubt does not arise. For one who has attained knowledge, ignorance does not arise. For one who has attained joy, discontent does not arise. For one who has attained the first jhāna, the hindrances do not arise... For one who has attained the path of arahantship, all defilements do not arise. Equanimity: Due to the abandonment of sensual desire, renunciation is equanimous. Due to the abandonment of ill-will, non-ill-will is equanimous. Due to the abandonment of sloth and torpor, the perception of light is equanimous. Due to the abandonment of restlessness, non-distraction is equanimous. Due to the abandonment of doubt, discernment of phenomena is equanimous. Due to the abandonment of ignorance, knowledge is equanimous. Due to the abandonment of discontent, joy is equanimous. Due to the abandonment of the hindrances, the first jhāna is equanimous... Due to the abandonment of all defilements, the path of arahantship is equanimous. There are thirteen heads – the head of hindrance is craving, the head of bondage is conceit, the head of clinging is wrong view, the head of distraction is restlessness, the head of defilement is ignorance, the head of resolution is faith, the head of exertion is energy, the head of presence is mindfulness, the head of non-distraction is concentration, the head of vision is wisdom, the head of continuity is the life faculty, the head of range is liberation, the head of formations is cessation. It is knowledge by way of knowing, wisdom by way of understanding. Therefore it is said: "Wisdom is the non-arising of all phenomena in their complete eradication and cessation; knowledge is in the sense of the equal head." The thirty-sixth exposition of knowledge in the sense of the equal head. 37. The exposition of knowledge in the sense of effacement. 88. How is wisdom knowledge in the sense of effacement, in the complete exhaustion of manifoldness, diversity, and unity of power? Manifold means – lust is manifold, hatred is manifold, delusion is manifold, anger... ill-will... denigration... insolence... envy... avarice... deceit... craftiness... stubbornness... presumption... conceit... excessive conceit... intoxication... heedlessness... all defilements... all bad conduct... all volitional formations... all kamma leading to rebirth. Diversity and unity Sensual desire is diversity, Renunciation is unity. Ill-will is diversity, Non-ill-will is unity. Sloth and torpor is diversity, Perception of light is unity. Restlessness is diversity, Non-distraction is unity. Doubt is diversity, Determination of Dhamma is unity. Ignorance is diversity, Knowledge is unity. Discontent is diversity, Joy is unity. Hindrances are diversity, The first jhana is unity... All defilements are diversity, The path of arahantship is unity. Power means five powers – Power of conduct, Power of virtue, Power of wisdom, Power of merit, Power of Dhamma. Being empowered by the power of conduct, One overcomes the power of misconduct. Being empowered by the power of virtue, One overcomes the power of vice. Being empowered by the power of wisdom,