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or "the world is infinite," or "the soul and the body are the same," or "the soul is one thing and the body another," or "the Tathāgata exists after death," or "the Tathāgata does not exist after death," or "the Tathāgata both exists and does not exist after death," or "the Tathāgata neither exists nor does not exist after death." or 'without conflict'. Thus, beings are either dependent on the view of existence, or dependent on the view of non-existence. Or, not approaching these two extremes, in the phenomena arisen from specific conditions (dependent origination), conforming patience is attained, or knowledge as it really is. He knows, when one indulges in sensual pleasures: ‘This person is devoted to sensual pleasures, inclined to sensual pleasures, intent on sensual pleasures.’ He knows, when one indulges in sensual pleasures: ‘This person is devoted to renunciation, inclined to renunciation, intent on renunciation.’ He knows, when one indulges in renunciation: ‘This person is devoted to renunciation, inclined to renunciation, intent on renunciation.’ He knows, when one indulges in renunciation: ‘This person is devoted to sensual pleasures, inclined to sensual pleasures, intent on sensual pleasures.’ He knows, when one indulges in ill-will: ‘This person is devoted to ill-will, inclined to ill-will, intent on ill-will.’ He knows, when one indulges in ill-will: ‘This person is devoted to non-ill-will, inclined to non-ill-will, intent on non-ill-will.’ He knows, when one indulges in non-ill-will: ‘This person is devoted to non-ill-will, inclined to non-ill-will, intent on non-ill-will.’ He knows, when one indulges in non-ill-will: ‘This person is devoted to ill-will, inclined to ill-will, intent on ill-will.’ He knows, when one indulges in sloth and torpor: ‘This person is devoted to sloth and torpor, inclined to sloth and torpor, intent on sloth and torpor.’ He knows, when one indulges in sloth and torpor: ‘This person is devoted to the perception of light, inclined to the perception of light, intent on the perception of light.’ He knows, when one indulges in the perception of light: ‘This person is devoted to the perception of light, inclined to the perception of light, intent on the perception of light.’ He knows, when one indulges in the perception of light: ‘This person is devoted to sloth and torpor, inclined to sloth and torpor, intent on sloth and torpor.’ This is the inclination of beings. 114. And what is the underlying tendency of beings? The underlying tendencies of beings are: the underlying tendency of sensual passion, the underlying tendency of aversion, the underlying tendency of conceit, the underlying tendency of views, the underlying tendency of doubt, the underlying tendency of craving for existence... Latent tendency of attachment, latent tendency of ignorance. Whatever in the world is dear, is pleasant, therein the latent tendency of sensual lust lies dormant in beings. Whatever in the world is un-dear, is unpleasant, therein the latent tendency of aversion lies dormant in beings. Thus, in these two states, ignorance is involved, and together with it, conceit, views, and doubt are to be seen. This is the latent tendency of beings. And what is the conduct of beings? Meritorious volitional formations, unmeritorious volitional formations, imperturbable volitional formations, whether of limited scope or of great scope. This is the conduct of beings. 115. And what is the disposition of beings? There are beings of inferior disposition, there are beings of superior disposition. Beings of inferior disposition associate with, frequent, and attend upon beings of inferior disposition. Beings of superior disposition associate with, frequent, and attend upon beings of superior disposition. Even in the past, beings of inferior disposition associated with, frequented, and attended upon beings of inferior disposition; beings of superior disposition associated with, frequented, and attended upon beings of superior disposition. Even in the future, beings of inferior disposition will associate with, frequent, and attend upon beings of inferior disposition; beings of superior disposition will associate with, frequent, and attend upon beings of superior disposition. This is the disposition of beings. Which beings are incapable? Those beings who are endowed with a karmic hindrance, endowed with a defilement hindrance, endowed with a result hindrance, who are faithless, without desire, unwise, are incapable of entering the fixed path of righteousness in wholesome states – these are those incapable beings. Which beings are capable? Those beings who are not endowed with a karmic hindrance, not endowed with a defilement hindrance, not endowed with a result hindrance, who are faithful, desirous, wise, are capable of entering the fixed path of righteousness in wholesome states – these are those capable beings. This is the Tathāgata's knowledge of the inclinations and latent tendencies of beings. The sixty-ninth exposition of the knowledge of inclinations and latent tendencies. 7 0. The Description of the Knowledge of the Twin Miracle 116. What is the Tathāgata's knowledge of the Twin Miracle? Here, the Tathāgata performs the Twin Miracle, which is not shared by his disciples. From the upper part of his body, a mass of fire proceeds, from the lower part of his body, a stream of water proceeds; from the lower part of his body, a mass of fire proceeds, from the upper part of his body, a stream of water proceeds; from the front part of his body, a mass of fire proceeds, from the back part of his body, a stream of water proceeds; from the back part of his body, a mass of fire proceeds, from the front part of his body, a stream of water proceeds; from his right eye, a mass of fire proceeds, from his left eye, a stream of water proceeds; from his left eye, a mass of fire proceeds, from his right eye, a stream of water proceeds; from his right ear-passage, a mass of fire proceeds, from his left ear-passage, a stream of water proceeds; from his left ear-passage, a mass of fire proceeds, from his right ear-passage, a stream of water proceeds; from his right nostril, a mass of fire proceeds, from his left nostril, a stream of water proceeds; from his left nostril, a mass of fire proceeds, from his right nostril, a stream of water proceeds; from his right shoulder-blade, a mass of fire proceeds, from his left shoulder-blade, a stream of water proceeds; from his left shoulder-blade, a mass of fire proceeds, from his right shoulder-blade, a stream of water proceeds; from his right hand, a mass of fire proceeds, from his left hand, a stream of water proceeds; from his left hand, a mass of fire proceeds, from his right hand, a stream of water proceeds; from his right side, a mass of fire proceeds, from his left side, a stream of water proceeds; from his left side, a mass of fire proceeds, from his right side, a stream of water proceeds; from his right foot, a mass of fire proceeds, from his left foot, a stream of water proceeds; from his left foot, a mass of fire proceeds, from his right foot, a stream of water proceeds; from his individual fingers, a mass of fire proceeds, from the spaces between his fingers, a stream of water proceeds. And so it is: From between the fingers, a mass of fire proceeds, From finger to finger, a stream of water proceeds; From each and every hair, a mass of fire proceeds, From each and every hair, a stream of water proceeds; From pore to pore, a mass of fire proceeds, From pore to pore, a stream of water proceeds. Of six colors – blue, yellow, red, white, crimson, radiant – The Blessed One walks, the created image stands or sits or lies down. The Blessed One stands, the created image walks or sits or lies down. The Blessed One sits, the created image walks or stands or lies down. The Blessed One lies down, the created image walks or stands or sits. The created image walks, the Blessed One stands or sits or lies down. The created image stands, the Blessed One walks or sits or lies down. The created image sits, the Blessed One walks or stands or lies down. The created image lies down, the Blessed One walks or stands or sits. This is the Tathāgata's knowledge of the Twin Miracle. The seventh exposition of the knowledge of the Twin Miracle. 71. Exposition of the knowledge of Great Compassion 117. What is the Tathāgata's knowledge of the attainment of great compassion? For the Buddhas, the Blessed Ones, who see in many ways, great compassion arises for beings. "The world of beings is aflame" – for the Buddhas, the Blessed Ones, who see this, great compassion arises for beings. "The world of beings is engaged" – for the Buddhas, the Blessed Ones, who see this, great compassion arises for beings. "The world of beings is departed" – for the Buddhas, the Blessed Ones, who see this, great compassion arises for beings. "The world of beings has entered the wrong path" – for the Buddhas, the Blessed Ones, who see this, great compassion arises for beings. "The world is led on, impermanent" – for those who see The world is without protection, without a refuge. Seeing this, great compassion for beings arises in the Buddhas, the Blessed Ones. The world is without an owner, everything must be abandoned and gone. Seeing this, great compassion for beings arises in the Buddhas, the Blessed Ones. The world is deficient, ever-passing, a slave to craving. Seeing this, great compassion for beings arises in the Buddhas, the Blessed Ones. The world's abode is without support. Seeing this, great compassion for beings arises in the Buddhas, the Blessed Ones. The world's abode is without shelter. Seeing this, great compassion for beings arises in the Buddhas, the Blessed Ones. The world's abode is without refuge. Seeing this, great compassion for beings arises in the Buddhas, the Blessed Ones. The world's abode has become without refuge. Seeing this, great compassion for beings