English
Whatever, the analytical knowledge of exposition, the essence of analytical knowledge of exposition. Whatever, the knowledge of the faculties' superiority and inferiority. Whatever, the knowledge of beings' dispositions and latent tendencies. Whatever, the knowledge of the Twin Miracle. Whatever, the knowledge of the attainment of great compassion. Whatever, of the world with its devas, with its Māra, with its Brahmā, with its ascetics and brahmins, its populace, with its devas and humans, that which is seen, heard, sensed, cognized, attained, sought, pondered in mind— that is known, seen, understood, realized, touched by wisdom. There is nothing not touched by wisdom— this is the All-seeing Eye. That which is the All-seeing Eye, that is the faculty of wisdom. By means of the faculty of wisdom: the faculty of faith, by way of conviction; the faculty of energy, by way of exertion; the faculty of mindfulness, by way of establishment; the faculty of concentration, by way of non-distraction. Believing, he exerts; Exerting, he believes. Believing, he establishes; Establishing, he believes. Believing, he concentrates; Concentrating, he believes. Believing, he knows; Knowing, he believes. Exerting, he establishes; Establishing, he exerts. Exerting, he concentrates; Concentrating, he exerts. Exerting, he knows; Knowing, he exerts. Exerting, he believes; Believing, he exerts. Establishing, he concentrates; Concentrating, he establishes. Establishing, he knows; Knowing, he establishes. Establishing, he believes; Believing, he establishes. Establishing, he exerts; Exerting, he establishes. Concentrating, he knows; Knowing, he concentrates. Concentrating, he believes; Believing, he concentrates. Concentrating, he exerts; Exerting, he concentrates. Concentrating, he establishes; Establishing, he concentrates. Knowing, he believes; Believing, he knows. Knowing, he exerts; Exerting, he knows. Knowing, he establishes; Establishing, he knows. Knowing, he concentrates; Concentrating, he knows. Because of having believed, it is exerted, p Because it was not grasped, it was believed. Because it was believed, it was established; because it was established, it was believed. Because it was believed, it was concentrated; because it was concentrated, it was believed. Because it was believed, it was understood; because it was understood, it was believed. Because it was grasped, it was established; because it was established, it was grasped. Because it was grasped, it was concentrated; because it was concentrated, it was grasped. Because it was grasped, it was understood; because it was understood, it was grasped. Because it was grasped, it was believed; because it was believed, it was grasped. Because it was established, it was concentrated; because it was concentrated, it was established. Because it was established, it was understood; because it was understood, it was established. Because it was established, it was believed; because it was believed, it was established. Because it was established, it was grasped; because it was grasped, it was established. Because it was concentrated, it was understood; because it was understood, it was concentrated. Because it was concentrated, it was believed; because it was believed, it was concentrated. Because it was concentrated, it was grasped; because it was grasped, it was concentrated. Because it was concentrated, it was established; because it was established, it was concentrated. Because it was understood, it was believed; because it was believed, it was understood. Because it was understood, it was grasped; because it was grasped, it was understood. Because it was understood, it was established; because it was established, it was understood. Because it was understood, it was concentrated; because it was concentrated, it was understood. What is the Buddha-eye is the Buddha-knowledge; what is the Buddha-knowledge is the Buddha-eye. With which eye the Tathāgata sees beings: with little dust, with much dust, with sharp faculties, with dull faculties, of good disposition, of bad disposition, easy to teach, difficult to teach, some seeing danger in blameworthy acts in the next world, some not seeing danger in blameworthy acts in the next world. "With little dust, with much dust" means: the faithful person has little dust, the faithless person has much dust. The energetic person has little dust, the lazy person has much dust. The person with established mindfulness has little dust, the person with forgotten mindfulness has much dust. The concentrated person has little dust, the unconcentrated person has much Dust. A wise person has little dust. An unwise person has much dust. Sharp-facultied, dull-facultied: A faithful person is sharp-facultied. An unfaithful person is dull-facultied. A wise person is sharp-facultied. An unwise person is dull-facultied. Well-disposed, ill-disposed: A faithful person is well-disposed. An unfaithful person is ill-disposed. A wise person is well-disposed. An unwise person is ill-disposed. Easily taught, difficult to teach: A faithful person is easily taught. An unfaithful person is difficult to teach. A wise person is easily taught. An unwise person is difficult to teach. Some see danger in blameworthy acts in the next world, some do not see danger in blameworthy acts in the next world: 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 wise person sees danger in blameworthy acts in the next world. An unwise person does not see danger in blameworthy acts in the next world. The world is: the world of aggregates, the world of elements, the world of sense bases, the world of unfortunate existence, the world of unfortunate becoming, the world of fortunate existence, the world of fortunate becoming. One world – all beings subsist on food. Two worlds – name and form. Three worlds – three feelings. Four worlds – four foods. 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. Blameworthy are: all defilements are blameworthy, all bad conduct is blameworthy, all volitional formations are blameworthy, all kamma leading to existence are blameworthy. Thus, in this world and in these blameworthy things, a keen perception of danger arises, just as from an executioner with a drawn sword. By these fifty aspects, these five faculties knows them, sees them, understands them, penetrates them. The fifth is the combination of faculties. The Third Recitation Section. The Discourse on Faculties is concluded. 5. Discourse on Deliverances 1. Outline 209. Previous Introduction. "These three, monks, are deliverances. Which three? Deliverance of emptiness, deliverance of signlessness, deliverance of desirelessness – these, monks, are the three deliverances. "Moreover, there are sixty-eight deliverances – deliverance of emptiness, deliverance of signlessness, deliverance of desirelessness; deliverance arising internally, deliverance arising externally, deliverance arising from both; four deliverances arising internally, four deliverances arising externally, four deliverances arising from both; four deliverances in conformity with internal arising, four deliverances in conformity with external arising, four deliverances in conformity with both arising; four deliverances through the calming of internal arising, four deliverances through the calming of external arising, four deliverances through the calming of both arising; deliverance where one, having form, sees forms, deliverance where one, internally formless, sees external forms, deliverance where one is intent only on the beautiful; deliverance of the attainment of the dimension of infinite space, deliverance of the attainment of the dimension of infinite consciousness, deliverance of the attainment of the dimension of nothingness; deliverance of the attainment of the dimension of neither perception nor non-perception, deliverance of the attainment of the cessation of perception and feeling; timely deliverance, untimely deliverance; temporal deliverance, atemporal deliverance; assailable deliverance, unassailable deliverance; worldly deliverance, supramundane deliverance; deliverance with taints, deliverance without taints; deliverance with bait, deliverance without bait; deliverance more without bait than without bait, deliverance with aspiration, deliverance without aspiration, deliverance through the calming of aspiration; conjoined deliverance, disjoined deliverance; deliverance of oneness, diverse release of mind, release of perception, release of knowledge; release from coldness, release of jhana, release of a mind without clinging. 2. Explanation 210. What is release through emptiness? Here, a monk, gone to the forest, or to the root of a tree, or to an empty dwelling, thus reflects: "This is empty of self or what belongs to self." He does not make an attachment there. This is release through emptiness. This is release through emptiness. What is release through signlessness? Here, a monk, gone to the forest, or to the root of a tree, or to an empty dwelling, thus reflects: "This is empty of self or what belongs to self." He does not make a sign there. This is release through signlessness. This is release through signlessness. What is release through desirelessness? Here, a monk, gone to the forest, or to the root of a tree, or to an empty dwelling, thus reflects: "This is empty of self or what belongs to self." He does not make a desire there. This is release through desirelessness.