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” Thus, with an open and unconfined mind, he cultivates a mind full of radiance. With such a mind, thus cultivated, purified and cleansed, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their karma – “Indeed, these good sirs, beings, endowed with misconduct in body, endowed with misconduct in speech, endowed with misconduct in mind, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views; they, with the breaking up of the body, after death, have arisen in a state of woe, a bad destination, a downfall, hell. Or again, these good sirs, beings, endowed with good conduct in body, endowed with good conduct in speech, endowed with good conduct of mind, not reviling the Noble Ones, of right view, undertaking right view; they, at the breaking up of the body, after death, are reborn in a good destination, a heavenly world. Thus, with the divine eye, purified and surpassing human, he sees beings passing away and being reborn, the lowly and the exalted, the beautiful and the ugly, the well-faring and the ill-faring, he discerns beings according to their karma. That, in the sense of knowing, is knowledge; in the sense of discerning, is wisdom. Therefore it is said: "Wisdom, in the sense of seeing the diverse and unitary forms and signs by means of light, is the knowledge of the divine eye." The Exposition of the Knowledge of the Divine Eye, Fifty-fourth. 55. The Exposition of the Knowledge of the Destruction of the Taints How is the mastery of the three faculties in sixty-four modes wisdom, the knowledge of the destruction of the taints? Which are these three faculties? The faculty of 'I shall know the unknown,' the faculty of knowing, the faculty of the knower. How many stages does the faculty of 'I shall know the unknown' reach? How many stages does the faculty of knowing reach? How many stages does the faculty of the knower reach? The faculty of 'I shall know the unknown' reaches one stage: the path of stream-entry. The faculty of knowing reaches six stages: the fruit of stream-entry, the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arahantship. The faculty of the knower reaches one stage: the fruit of arahantship. At the moment of the path of stream-entry, the faculty of faith is accompanied by resolution, the faculty of energy is accompanied by exertion, the faculty of mindfulness is accompanied by establishment, the faculty of concentration is accompanied by non-distraction, the faculty of wisdom is accompanied by insight, the faculty of mind is accompanied by discernment, the faculty of joy is accompanied by overflowing, the faculty of life is accompanied by the sovereignty of continuous progression. At the moment of the path of stream-entry, the phenomena that arise, except for mind-originated form, are all wholesome, are all taintless, are all leading to liberation. all are bound for decrease, all are supramundane, all have Nibbāna as their object. At the moment of the Stream-entry Path, for the faculty of 'I shall know the unknown', these eight faculties are co-arisen attendants, mutually attendant, supportive attendants, associated attendants, gone together, co-arisen, intermingled, associated. They are both its modes and its attendants. At the moment of Stream-entry Fruition, for the faculty of final knowledge, the faculty of faith is an attendant of conviction, the faculty of energy is an attendant of exertion, the faculty of mindfulness is an attendant of establishment, the faculty of concentration is an attendant of non-distraction, the faculty of wisdom is an attendant of insight, the faculty of mind is an attendant of knowing, the faculty of joy is an attendant of overflowing, the faculty of life is an attendant of mastery over the continuity of arising. At the moment of Stream-entry Fruition, all phenomena that have arisen are indeterminate, except for mind-originated matter, all are without taints, all are supramundane, all have Nibbāna as their object. At the moment of Stream-entry Fruition, for the faculty of final knowledge, these eight faculties are co-arisen attendants, mutually attendant, supportive attendants, associated attendants, gone together, co-arisen, intermingled, associated. They are both its modes and its attendants. At the moment of the Once-return Path... ...at the moment of the Once-return Fruition... ...at the moment of the Non-return Path... ...at the moment of the Non-return Fruition... ...at the moment of the Arahant Path, for the faculty of final knowledge, the faculty of faith is an attendant of conviction... ...the faculty of life is an attendant of mastery over the continuity of arising. At the moment of the Arahant Path, all phenomena that have arisen, except for mind-originated matter, all are wholesome, all are without taints, all are leading to liberation, all are bound for decrease, all are supramundane, all have Nibbāna as their object. At the moment of the path of arahantship, for the faculty of knowing, these eight faculties are co-arisen attendants, are mutually supporting attendants, are dependent attendants, are associated attendants, are gone together, are co-arisen, are conjoined, are associated. They are indeed its aspects and its attendants. At the moment of the fruit of arahantship, for the faculty of one who has known, the faculty of faith is an attendant of conviction, the faculty of energy is an attendant of exertion, the faculty of mindfulness is an attendant of establishment, the faculty of concentration is an attendant of non-distraction, the faculty of wisdom is an attendant of seeing, the faculty of mind is an attendant of knowing, the faculty of joy is an attendant of overflowing, the faculty of life is an attendant of the supremacy of the continuous flow of existence. The phenomena arisen at the moment of the fruit of arahantship are all indeterminate, except for mind-originated matter, are all without taints, are all supramundane, are all with Nibbana as their object. At the moment of the fruit of arahantship, for the faculty of one who has known, these eight faculties are co-arisen attendants, are mutually supporting attendants, are dependent attendants, are associated attendants, are gone together, are co-arisen, are conjoined, are associated. They are indeed its aspects and its attendants. Thus, these eight eights are sixty-four. As for the taints, what are those taints? The taint of sensual desire, the taint of existence, the taint of views, the taint of ignorance. Where do these taints cease? By the stream-entry path, the taint of views ceases completely, the taint of sensual desire leading to lower realms ceases, the taint of existence leading to lower realms ceases, the taint of ignorance leading to lower realms ceases. Here these taints cease. By the once-returner path, the gross taint of sensual desire ceases, the corresponding taint of existence ceases, the corresponding taint of ignorance ceases. Here these taints cease. By the non-returner path, the taint of sensual desire ceases completely, the corresponding taint of existence ceases, the corresponding taint of ignorance ceases. Here these The taints are destroyed. By the path of arahantship, the taint of existence is completely destroyed, the taint of ignorance is completely destroyed. Thus these taints are destroyed. That, in the sense of knowing, is knowledge; in the sense of understanding, is wisdom. Therefore it is said: "Wisdom, by the mastery of the three faculties in sixty-four ways, is knowledge in the destruction of the taints." The fifty-fifth exposition of the knowledge of the destruction of taints. 56-63. The exposition of the two quads of knowledge of the truths. 108. How is wisdom, in the sense of full understanding, knowledge of suffering; wisdom, in the sense of abandoning, knowledge of the origin; wisdom, in the sense of realization, knowledge of cessation; wisdom, in the sense of development, knowledge of the path? Suffering has the meaning of oppression, the meaning of being conditioned, the meaning of torment, the meaning of change, the meaning of being fully understood; the origin has the meaning of accumulation, the meaning of cause, the meaning of conjunction, the meaning of hindrance, the meaning of being abandoned; cessation has the meaning of escape, the meaning of seclusion, the meaning of the unconditioned, the meaning of the deathless, the meaning of being realized; the path has the meaning of leading out, the meaning of cause, the meaning of vision, the meaning of dominance, the meaning of being developed. That, in the sense of knowing, is knowledge; in the sense of understanding, is wisdom. Therefore it is said: "Wisdom, in the sense of full understanding, is knowledge of suffering; wisdom, in the sense of abandoning, is knowledge of the origin; wisdom, in the sense of realization, is knowledge of cessation; wisdom, in the sense of development, is knowledge of the path." 109. How is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering? The knowledge of one endowed with the path is also knowledge of suffering, it is also knowledge of the origin of suffering, it is also knowledge of the cessation of suffering, it is also knowledge of the path leading to the cessation of suffering. Therein, what is knowledge of suffering? The wisdom that arises concerning suffering: understanding, investigation, thorough investigation, investigation of phenomena, discernment, observation, close observation, sagacity, skill, cleverness, analysis, thought, examination,