English
insight, intelligence, guidance, clear seeing, clear comprehension, goad, wisdom, faculty of wisdom, power of wisdom, weapon of wisdom, palace of wisdom, light of wisdom, radiance of wisdom, illumination of wisdom, jewel of wisdom, non-delusion, the Dhamma-v... Investigation, right view – this is called knowledge of suffering. Regarding the origin of suffering, regarding the cessation of suffering, regarding the path leading to the cessation of suffering, that wisdom, understanding, non-delusion, investigation of phenomena, right view that arises – this is called knowledge of the path leading to the cessation of suffering. That, in the sense of being known, is knowledge; in the sense of understanding, is wisdom. Therefore it is said: "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 sixty-third: Explanation of the two sets of four knowledges of the truths. 64-67. Explanation of the knowledge of the pure analytical attainments. How is there knowledge in analytical insight into meaning? How is there knowledge in analytical insight into phenomena? How is there knowledge in analytical insight into language? How is there knowledge in analytical insight into ready wit? Knowledge of meanings is analytical insight into meaning. Knowledge of phenomena is analytical insight into phenomena. Knowledge of language is analytical insight into language. Knowledge of ready wit is analytical insight into ready wit. Wisdom in the diversity of meanings is knowledge in analytical insight into meaning. Wisdom in the diversity of phenomena is knowledge in analytical insight into phenomena. Wisdom in the diversity of language is knowledge in analytical insight into language. Wisdom in the diversity of ready wit is knowledge in analytical insight into ready wit. Wisdom in the determination of meanings is knowledge in analytical insight into meaning. Wisdom in the determination of phenomena is knowledge in analytical insight into phenomena. Wisdom in the determination of language is knowledge in analytical insight into language. Wisdom in the determination of ready wit is knowledge in analytical insight into ready wit. Wisdom in discerning meanings is knowledge in analytical insight into meaning. Wisdom in discerning phenomena is knowledge in analytical insight into phenomena. Wisdom in discerning language is knowledge in analytical insight into language. Wisdom in discerning ready wit is knowledge in analytical insight into ready wit. Wisdom in observing meanings is knowledge in analytical insight into meaning. Wisdom in observing phenomena is knowledge in analytical insight into phenomena. Wisdom in observing language is knowledge in analytical insight into language. Wisdom in observing ready wit is knowledge in analytical insight into ready wit. Wisdom in the classification of meanings is analytical insight into meani- Wisdom in the analysis of meaning, knowledge of analytical insight into meaning; wisdom in the analysis of Dhamma, knowledge of analytical insight into Dhamma; wisdom in the analysis of language, knowledge of analytical insight into language; wisdom in the analysis of ready wit, knowledge of analytical insight into ready wit. Wisdom in the development of meaning, knowledge of analytical insight into meaning; wisdom in the development of Dhamma, knowledge of analytical insight into Dhamma; wisdom in the development of language, knowledge of analytical insight into language; wisdom in the development of ready wit, knowledge of analytical insight into ready wit. Wisdom in the illumination of meaning, knowledge of analytical insight into meaning; wisdom in the illumination of Dhamma, knowledge of analytical insight into Dhamma; wisdom in the illumination of language, knowledge of analytical insight into language; wisdom in the illumination of ready wit, knowledge of analytical insight into ready wit. Wisdom in the clarification of meaning, knowledge of analytical insight into meaning; wisdom in the clarification of Dhamma, knowledge of analytical insight into Dhamma; wisdom in the clarification of language, knowledge of analytical insight into language; wisdom in the clarification of ready wit, knowledge of analytical insight into ready wit. Wisdom in the exposition of meaning, knowledge of analytical insight into meaning; wisdom in the exposition of Dhamma, knowledge of analytical insight into Dhamma; wisdom in the exposition of language, knowledge of analytical insight into language; wisdom in the exposition of ready wit, knowledge of analytical insight into ready wit. That is knowledge by way of knowing, wisdom by way of understanding. Therefore it is said: "Knowledge of analytical insight into meaning, knowledge of analytical insight into Dhamma, knowledge of analytical insight into language, knowledge of analytical insight into ready wit." The sixty-seventh exposition of knowledge of pure analytical insights. 68. The exposition of knowledge of the discernment of the faculties of others. 111. What is the Tathāgata's knowledge of the discernment of the faculties of others? Here the Tathāgata sees beings: with little dust, with much dust, with keen faculties, with dull faculties, of good disposition, of bad disposition, easy to instruct, difficult to instruct, some seeing danger in faults of the other world, some not seeing danger in faults of the other world. "With little dust, with much dust" means: a faithful person has little dust, an unfaithful person has much dust. An energetic person has little dust, a lazy person has much dust. Defilement. A person with established mindfulness has little defilement. A person with forgotten mindfulness has much defilement. A concentrated person has little defilement. An unconcentrated person has much defilement. A wise person has little defilement. An unwise person has much defilement. Sharp faculties, dull faculties. A faithful person has sharp faculties. An unfaithful person has dull faculties. An energetic person has sharp faculties. A lazy person has dull faculties. A person with established mindfulness has sharp faculties. A person with forgotten mindfulness has dull faculties. A concentrated person has sharp faculties. An unconcentrated person has dull faculties. A wise person has sharp faculties. An unwise person has dull faculties. Of good disposition, of bad disposition. A faithful person is of good disposition. An unfaithful person is of bad disposition. An energetic person is of good disposition. A lazy person is of bad disposition. A person with established mindfulness is of good disposition. A person with forgotten mindfulness is of bad disposition. A concentrated person is of good disposition. An unconcentrated person is of bad disposition. A wise person is of good disposition. An unwise person is of bad disposition. Easy to instruct, difficult to instruct. A faithful person is easy to instruct. An unfaithful person is difficult to instruct. An energetic person is easy to instruct. A lazy person is difficult to instruct. A person with established mindfulness is easy to instruct. A person with forgotten mindfulness is difficult to instruct. A concentrated person is easy to instruct. An unconcentrated person is difficult to instruct. A wise person is easy to instruct. An unwise person is difficult to instruct. Some see danger in blameworthy acts in the next world, some do not. A faithful person sees danger in blameworthy acts in the next world. An unfaithful person does not see danger in blameworthy acts in the next world. An energetic person sees danger in blameworthy acts in the next world. A lazy person does not see danger in blameworthy acts in the next world. A person with established mindfulness sees danger in blameworthy acts in the next world. A person with forgotten mindfulness does not see danger in blameworthy acts in the next world. A concentrated person sees danger in blameworthy acts in the next world. An unconcentrated person does not see danger in blameworthy acts in the next world. one who sees danger in worldly faults. A wise person sees danger in faults concerning the next world; a foolish person does not see danger in faults concerning the next world. 112. The world means— the world of aggregates, the world of elements, the world of sense bases, the world of unfortunate existence, the world of the origin of misfortune, the world of fortunate existence, the world of the origin of fortune. One world— all beings are sustained by food. Two worlds— name and form. Three worlds— three feelings. Four worlds— four kinds of food. Five worlds— five aggregates of clinging. Six worlds— six internal sense bases. Seven worlds— seven stations of consciousness. Eight worlds— eight worldly conditions. Nine worlds— nine abodes of beings. Ten worlds— ten sense bases. Twelve worlds— twelve sense bases. Eighteen worlds— eighteen elements. Faults are all defilements, all bad conduct, all volitional formations, all kamma leading to existence. Thus, in this world and in this fault, a keen perception of danger is present, just as with an executioner with an upraised sword. By these fifty aspects, he knows, sees, understands, and penetrates these five faculties— this is the Tathāgata's knowledge of the superior and inferior faculties of beings. The sixty-eighth section: The Exposition of the Knowledge of the Superior and Inferior Faculties. 69. The Exposition of the Knowledge of Dispositions and Latent Tendencies 113. What is the Tathāgata's knowledge of the dispositions and latent tendencies of beings? Here, the Tathāgata knows the disposition of beings, he knows their latent tendencies, he knows their character, he knows their inclinations, he knows which beings are capable and incapable. What is the disposition of beings? Whether "the world is eternal," or "the world is not eternal," or "the world is finite,"