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and excellent, and foremost, and highest, and pre-eminent – among paths, the Eightfold is the best. By way of directing, Right intention becomes dispassionate towards wrong intention. By way of comprehending, Right speech becomes dispassionate towards wrong speech. By way of arising, Right action becomes dispassionate towards wrong action. By way of purification, Right livelihood becomes dispassionate towards wrong livelihood. By way of exertion, Right effort becomes dispassionate towards wrong effort. By way of establishment, Right mindfulness becomes dispassionate towards wrong mindfulness. By way of non-distraction, Right concentration becomes dispassionate towards wrong concentration. And towards the defilements and aggregates that follow them. He becomes dispassionate. And externally, from all signs, he becomes dispassionate. Dispassion is its object, dispassion is its range, in dispassion it has arisen, in dispassion it stands, in dispassion it is established. Dispassion means two kinds of dispassion – Nibbāna is dispassion, and those states born of having Nibbāna as their object, all are dispassion – these are dispassion. The seven co-arisen factors lead to dispassion – this is the path of dispassion. By this path, Buddhas and disciples go to the unreached direction, Nibbāna – this is the Eightfold Path. As far as the paths of various recluses and brahmins, of other doctrines, this Noble Eightfold Path is supreme, and excellent, and foremost, and highest, and pre-eminent – among paths, the Eightfold is the best. At the moment of the Once-Returner path, right view by way of seeing… (and so on)… right concentration by way of non-distraction, from the gross fetters of sensual desire and aversion, from the gross latent tendencies of sensual desire and aversion, he becomes dispassionate, and from the defilements and aggregates that follow them, he becomes dispassionate, and externally, from all signs, he becomes dispassionate. Dispassion is its object, dispassion is its range, in dispassion it has arisen, in dispassion it stands, in dispassion it is established. Dispassion means two kinds of dispassion – Nibbāna is dispassion, and those states born of having Nibbāna as their object, all are dispassion – these are dispassion. The seven co-arisen factors lead to dispassion – this is the path of dispassion. By this path, Buddhas and disciples go to the unreached direction, Nibbāna – this is the Eightfold Path. As far as the paths of various recluses and brahmins, of other doctrines, this Noble Eightfold Path is supreme, and excellent, and foremost, and highest, and pre-eminent – among paths, the Eightfold is the best. At the moment of the Non-Returner path, right view by way of seeing… (and so on)… right concentration by way of non-distraction, from the inherent fetters of sensual desire and aversion, from the inherent latent tendencies of sensual desire and aversion, he becomes dispassionate, and from the defilements and aggregates that follow them, he becomes dispassionate, and externally, from all signs, he becomes dispassionate. Dispassion is its object, dispassion is its range. ...and so on... Among paths, the eight-factored is supreme. At the moment of the path to Arahantship, by the meaning of seeing, right view... ...and so on... by the meaning of non-distraction, right concentration. From form-passion, from formless-passion, from conceit, from restlessness, from ignorance, from the latent tendency of conceit, from the latent tendency of craving for existence, from the latent tendency of ignorance, one becomes dispassionate. From the defilements that follow them, and from the aggregates, one becomes dispassionate. And externally, from all signs, one becomes dispassionate. Dispassion, with dispassion as its object, with dispassion as its range, arisen in dispassion, established in dispassion, founded in dispassion. Dispassion means two kinds of dispassion: Nibbāna is dispassion, and all phenomena that arise with Nibbāna as their object are dispassion. Thus, dispassion. The seven co-arisen factors go to dispassion. Thus, dispassion is the path. By this path, Buddhas and disciples go to the unreached direction, Nibbāna. Thus, the eight-factored path. As far as the paths of various ascetics and brahmins, of other doctrines, this very noble eight-factored path is foremost, and supreme, and principal, and excellent, and pre-eminent. Thus, among paths, the eight-factored is supreme. Dispassion by seeing is right view. Dispassion by application is right intention. Dispassion by comprehension is right speech. Dispassion by origination is right action. Dispassion by purification is right livelihood. Dispassion by exertion is right effort. Dispassion by presence is right mindfulness. Dispassion by non-distraction is right concentration. Dispassion by presence is the mindfulness enlightenment factor. Dispassion by investigation is the investigation of phenomena enlightenment factor. Dispassion by exertion is the energy enlightenment factor. Dispassion by pervasion is the rapture enlightenment factor. Dispassion by calming is the tranquility enlightenment factor. Dispassion by non-distraction is the concentration enlightenment factor. Dispassion by contemplation is the equanimity enlightenment factor. Unshakeable dispassion in faithlessness is the power of faith. Unshakeable dispassion in laziness is the power of energy. Unshakeable dispassion in heedlessness is the power of mindfulness. Unshakeable dispassion in restlessness is the power of concentration. Unshakeable dispassion in ignorance is the power of wisdom. Dispassion by resolve is the faculty of faith. Dispassion by exertion is the faculty of energy. Dispassion by presence is the faculty of mindfulness. Dispassion by non-distraction is the faculty of concentration. Dispassion by seeing is the p The faculty of knowing. The faculties, by way of dominance, are dispassion. The powers, by way of unshakeability, are dispassion. The factors of awakening, by way of leading out, are dispassion. The path, by way of cause, is dispassion. The foundations of mindfulness, by way of establishment, are dispassion. The right exertions, by way of striving, are dispassion. The bases of psychic power, by way of accomplishment, are dispassion. The truths, by way of reality, are dispassion. Tranquility, by way of non-distraction, is dispassion. Insight, by way of contemplation, is dispassion. Tranquility and insight, by way of single taste, are dispassion. The conjoined pair, by way of non-transgression, is dispassion. Purity of virtue, by way of restraint, is dispassion. Purity of mind, by way of non-distraction, is dispassion. Purity of view, by way of seeing, is dispassion. Deliverance, by way of being freed, is dispassion. True knowledge, by way of penetration, is dispassion. Release, by way of relinquishment, is dispassion. Knowledge of destruction, by way of eradication, is dispassion. Wholesome desire, by way of being the root, is dispassion. Attention, by way of origination, is dispassion. Contact, by way of conjunction, is dispassion. Feeling, by way of convergence, is dispassion. Concentration, by way of being foremost, is dispassion. Mindfulness, by way of dominance, is dispassion. Wisdom, by way of being superior to that, is dispassion. Deliverance, by way of being the essence, is dispassion. Nibbana, immersed in the deathless, by way of being the culmination, is the path. The path of seeing is right view, the path of application is right intention... Nibbana, immersed in the deathless, by way of being the culmination, is the path. Thus, dispassion is the path. 29. How is liberation the fruit? At the characteristic of the fruit of stream-entry, right view, by way of seeing, is liberated from wrong view, and is liberated from the defilements and aggregates that follow it, and is liberated from all external signs, Liberation has liberation as its object, liberation as its domain, is arisen by liberation, stands by liberation, is established by liberation. Liberation means two liberations – Nibbana is liberation, and all phenomena that arise with Nibbana as their object are also liberated – thus, liberation is the fruit. Right intention, by way of application, is liberated from wrong intention, and is liberated from the defilements and aggregates that follow it, external and from all signs, he is liberated. Liberation has liberation as its object, liberation as its domain, arisen from liberation, established in liberation, founded in liberation. Liberation: there are two liberations – Nibbāna is liberation, and all phenomena arisen with Nibbāna as their object are liberated – liberation is the fruit. By way of restraint, right speech is liberated from wrong speech, by way of origination, right action is liberated from wrong action, by way of purification, right livelihood is liberated from wrong livelihood, by way of exertion, right effort is liberated from wrong effort, by way of establishment, right mindfulness is liberated from wrong mindfulness, by way of non-distraction, right concentration is liberated from wrong concentration, and he is liberated from the defilements that follow it and from the aggregates, and from all external signs, he is liberated. Liberation has liberation as its object, liberation as its domain, arisen from liberation, established in liberation, founded in liberation. Liberation: there are two liberations – Nibbāna is liberation, and all phenomena arisen with Nibbāna as their object are liberated – liberation is the fruit. At the characteristic of the Once-Returner fruit, by way of insight, right view... and so on... by way of non-distraction, right concentration, from the gross fetters of sensual desire and aversion, from the gross latent tendencies of sensual desire and aversion, he is liberated, and he is liberated from the defilements that follow it and from the aggregates,