English
The trainee, developing insight, is skilled in establishing by ten modes, is unskilled in establishing by ten modes. The one free from passion, developing insight, is skilled in establishing by twelve modes, is unskilled in establishing by twelve modes. The ordinary person, developing insight, by which nine modes is he skilled in establishing, by which nine modes is he unskilled in establishing? He is skilled in establishing as impermanent, he is unskilled in establishing as permanent. He is skilled in establishing as suffering, he is unskilled in establishing as pleasure. He is skilled in establishing as non-self, he is unskilled in establishing as self. He is skilled in establishing as perishing, he is unskilled in establishing as solid. He is skilled in establishing as vanishing, he is unskilled in establishing as accumulating. He is skilled in establishing as changing, he is unskilled in establishing as stable. He is skilled in establishing as signless, he is unskilled in establishing as having a sign. He is skilled in attending to the un-wished-for, he is unskilled in attending to wishing. He is skilled in attending to emptiness, he is unskilled in attending to clinging. A worldling, developing insight, is skilled in attending in these nine ways, is unskilled in attending in these nine ways. A trainee, developing insight, in which ten ways is he skilled in attending, in which ten ways is he unskilled in attending? He is skilled in attending to impermanence, he is unskilled in attending to permanence... and so on... he is skilled in attending to emptiness, he is unskilled in attending to clinging. He is skilled in attending to knowledge, he is unskilled in attending to ignorance. A trainee, developing insight, is skilled in attending in these ten ways, is unskilled in attending in these ten ways. One free from passion, developing insight, in which twelve ways is he skilled in attending, in which twelve ways is he unskilled in attending? He is skilled in attending to impermanence, he is unskilled in attending to permanence... and so on... he is skilled in attending to knowledge, he is unskilled in attending to ignorance. He is skilled in attending to dispassion, he is unskilled in attending to passion. He is skilled in attending to cessation, he is unskilled in attending to formations. One free from passion, developing insight, is skilled in attending in these twelve ways, is unskilled in attending in these twelve ways. Having reflected, by way of being skilled in attending to the object, he combines the faculties, and he understands the range, and he penetrates the ability... and so on... he combines the phenomena, and he understands the range, and he penetrates the ability. "He combines the faculties"— how does he combine the faculties? By way of conviction, he combines the faculty of faith... and so on... by way of being skilled in attending to the sign of tranquility, by way of being skilled in attending to the sign of exertion, by way of being skilled in attending to non-distraction, by way of being skilled in attending to light. by means of. by means of skill in attending to delight, by means of skill in attending to equanimity, by means of skill in attending to oneness, by means of skill in attending to knowledge, by means of skill in attending to liberation. By means of skill in attending to impermanence, by means of unskill in attending to permanence, by means of skill in attending to suffering, by means of unskill in attending to happiness, by means of skill in attending to non-self, by means of unskill in attending to self, by means of skill in attending to decay, by means of unskill in attending to solidity, by means of skill in attending to dissolution, by means of unskill in attending to accumulation, by means of skill in attending to change, by means of unskill in attending to permanence, by means of skill in attending to the signless, by means of unskill in attending to signs, by means of skill in attending to the desireless, by means of unskill in attending to desire, by means of skill in attending to emptiness, by means of unskill in attending to attachment, by means of skill in attending to knowledge, by means of unskill in attending to ignorance, by means of skill in attending to disjunction, by means of unskill in attending to conjunction, by means of skill in attending to cessation, by means of unskill in attending to formations. He coordinates the faculties, and understands the sphere, and penetrates the meaning. 207. The knowledge of the destruction of the taints is the mastery of the three faculties in sixty-four ways. Which three faculties? The faculty of 'I shall know the unknown', the faculty of knowing, and the faculty of one who knows. 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 one who knows 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 one who knows reaches one stage – the fruit of arahantship. At the moment of the path of stream-entry, the faculty of faith of the faculty of 'I shall know the unknown' The faith faculty has conviction as its retinue, the energy faculty has exertion as its retinue, the mindfulness faculty has presence as its retinue, the concentration faculty has non-distraction as its retinue, the wisdom faculty has insight as its retinue, the mind faculty has knowing as its retinue, the joy faculty has overflowing as its retinue, the life faculty has the dominance of continuous occurrence as its retinue. The phenomena arisen at the moment of the stream-entry path, except for mind-originated matter, all are wholesome, all are taint-free, all are leading to liberation, all are leading to the cessation of accumulation, 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 retinue, are mutually supporting retinue, are supporting retinue, are associated retinue, are accompanied, are co-arisen, are conjoined, are associated. These indeed are its modes and its retinue. At the moment of stream-entry fruition... and so on... at the moment of Arahantship fruition, for the faculty of 'one who has known,' the faith faculty has conviction as its retinue... and so on... the life faculty has the dominance of continuous occurrence as its retinue. The phenomena arisen at the moment of Arahantship fruition, all are indeterminate, except for mind-originated matter, all are taint-free, all are supramundane, all have Nibbāna as their object. At the moment of Arahantship fruition, for the faculty of 'one who has known,' these eight faculties are co-arisen retinue. These indeed are its modes and its retinue. Thus, these eight eights are sixty-four. What are these 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 without remainder. 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 sensual defilement is not exhausted, Along with it, the defilement of becoming is exhausted, Along with it, the defilement of ignorance is exhausted. Thus these defilements are exhausted. By the Non-returner's path, the sensual defilement is completely exhausted, Along with it, the defilement of becoming is exhausted, Along with it, the defilement of ignorance is exhausted. Thus these defilements are exhausted. By the Arahant's path, the defilement of becoming is completely exhausted, The defilement of ignorance is completely exhausted. Thus these defilements are exhausted. 208. For him, there is nothing here unseen, Nor unknown, nor to be known; All that is to be known, he has fully known, Therefore, the Tathāgata is the All-seeing. Why is he called All-seeing? Fourteen Buddha-knowledges – Knowledge of suffering is a Buddha-knowledge, Knowledge of the origin of suffering is a Buddha-knowledge...and so on... Omniscience is a Buddha-knowledge, Unobstructed knowledge is a Buddha-knowledge. These are the fourteen Buddha-knowledges. Of these fourteen Buddha-knowledges, eight knowledges are common to disciples, Six knowledges are uncommon to disciples. Insofar as the nature of suffering is known, There is no unknown nature of suffering – that is All-seeing. That which is All-seeing is the faculty of wisdom. By means of the faculty of wisdom, in the sense of conviction, is the faculty of faith, in the sense of exertion, is the faculty of energy, in the sense of establishment, is the faculty of mindfulness, in the sense of non-distraction, is the faculty of concentration. Insofar as the nature of suffering is seen, understood, realized, touched by wisdom; There is no nature of suffering untouched by wisdom – that is All-seeing. That which is All-seeing is the faculty of wisdom. By means of the faculty of wisdom, in the sense of conviction, is the faculty of faith, in the sense of exertion, is the faculty of energy, in the sense of establishment, is the faculty of mindfulness, in the sense of non-distraction, is the faculty of concentration. Insofar as the nature of origin...and so on... Insofar as the nature of cessation... Insofar as the nature of the path... Insofar as the nature of the analytical knowledge of meaning... Insofar as the nature of the analytical knowledge of phenomena... Insofar as the nature of the analytical knowledge of language...