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this is deep wisdom. It conduces to being of incomparable wisdom – What is incomparable wisdom? For the person by discerning meaning, the analytical knowledge of meaning is attained, realized, touched by wisdom; by discerning phenomena, the analytical knowledge of phenomena is attained, realized, touched by wisdom; by discerning language, the analytical knowledge of language is attained, realized, touched by wisdom; by discerning ready wit, the analytical knowledge of ready wit is attained, realized, touched by wisdom; for him, in meaning, in phenomena, in language, and in ready wit, no one else can overcome him. And he cannot be overcome by others – he is of incomparable wisdom. The wisdom of the noble ordinary person is far, very far, exceedingly far from the wisdom of the eighth person, not near, not close. Compared to the noble ordinary person, the eighth person is of incomparable wisdom. The wisdom of the eighth person is far, very far, exceedingly far from the wisdom of the stream-enterer, not near, not close. Compared to the eighth person, the stream-enterer is of incomparable wisdom. The wisdom of the stream-enterer is far, very far, exceedingly far from the wisdom of the once-returner, not near, not close. Compared to the stream-enterer, the once-returner is of incomparable wisdom. The wisdom of the once-returner is far, very far, exceedingly far from the wisdom of the non-returner, not near, not close. Compared to the once-returner, the non-returner is of incomparable wisdom. The wisdom of the non-returner is far, very far, exceedingly far from the wisdom of the Arahant, not near, not close. Compared to the non-returner, The Arahant's wisdom is not nearby. The wisdom of an Arahant is far, very far, extremely far from the wisdom of a Paccekabuddha, not near, not nearby. Compared to an Arahant, a Paccekabuddha's wisdom is not nearby. Compared to a Paccekabuddha and the world with its deities, the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, is supreme, his wisdom is not nearby. 5. Skilled in the distinctions of wisdom, with knowledge that has penetrated, who has attained the analytical knowledges, who has reached the four kinds of intrepidity, who possesses the ten powers, the chief of men, the lion among men, the elephant among men, the thoroughbred among men, the burden-bearer among men, of infinite knowledge, of infinite splendor, of infinite fame, wealthy, very rich, possessing wealth, a leader, a trainer, a persuader, an instructor, an admonisher, an observer, a gladdener. Indeed, that Blessed One is the producer of the unarisen path, the generator of the ungenerated path, the proclaimer of the unproclaimed path; the knower of the path, the understander of the path, the expert in the path. And his disciples now dwell as followers of the path, having attained it afterwards. Indeed, that Blessed One, knowing, knows; seeing, sees; he is the eye, he is knowledge, he is Dhamma, he is Brahmā; the speaker, the proclaimer, the bringer of benefit, the giver of the Deathless, the master of Dhamma, the Tathāgata. There is nothing unknown to that Blessed One, unseen, unperceived, unrealized, untouched by wisdom. All phenomena, past, future, and present, in all their aspects, come into the range of the Buddha's knowledge. Whatever is to be known, all that is to be known. Whether it is one's own welfare, or the welfare of others, or the welfare of both; or welfare in this life, or welfare in the next life; or shallow meaning, or profound meaning, or hidden meaning, or concealed meaning; or meaning to be known, or meaning that has been led; or faultless meaning, or undefiled meaning, or purified meaning, or ultimate meaning— all that is within the Buddha's knowledge. It operates in knowledge. All bodily action of the Buddha, the Blessed One, revolves according to knowledge. All verbal action of the Buddha, the Blessed One, revolves according to knowledge. All mental action of the Buddha, the Blessed One, revolves according to knowledge. In the past, the knowledge of the Buddha, the Blessed One, was unimpeded. In the future, the knowledge of the Buddha, the Blessed One, is unimpeded. In the present, the knowledge of the Buddha, the Blessed One, is unimpeded. As much as is knowable, so much is knowledge; as much as is knowledge, so much is knowable. Knowledge is bounded by the knowable; the knowable is bounded by knowledge. Having surpassed the knowable, knowledge does not operate. Having surpassed knowledge, there is no path to the knowable. These phenomena stand as each other's limit. Just as when two casket lids are properly joined, the lower casket lid does not go beyond the upper, and the upper casket lid does not go beyond the lower, standing as each other's limit; even so, the knowable and knowledge of the Buddha, the Blessed One, stand as each other's limit. As much as is knowable, so much is knowledge; as much as is knowledge, so much is knowable. Knowledge is bounded by the knowable; the knowable is bounded by knowledge. Having surpassed the knowable, knowledge does not operate. Having surpassed knowledge, there is no path to the knowable. These phenomena stand as each other's limit. In all phenomena the knowledge of the Buddha, the Blessed One, operates. All phenomena for the Buddha, the Blessed One, are bound by attention, bound by aspiration, bound by mental application, bound by the arising of thought. In all beings the knowledge of the Buddha, the Blessed One, operates. Of all beings, the Buddha knows their dispositions, knows their latent tendencies, knows their conduct, knows their spiritual inclinations. He discerns beings with little dust, with much dust, with keen faculties, with dull faculties, with good aspects, with bad aspects, easy to instruct, difficult to instruct, capable and incapable. The world with its devas, with its Māra, with its Brahmā, the generation of ascetics and brahmins, with its devas and humans. revolves within the Buddha's knowledge. Just as all fish and turtles, even down to the leviathan, revolve within the great ocean, even so the world with its devas, with its Māra, with its Brahmā, with its recluses and brahmins, with its devas and humans, revolves within the Buddha's knowledge. Just as all birds, even down to the Garuda, son of Vinatā, revolve in the region of the sky; even so those who are like Sāriputta in wisdom also revolve in the region of the Buddha's knowledge. The Buddha's knowledge pervades and surpasses the wisdom of devas and humans. Even those Khattiya scholars, Brahmin scholars, householder scholars, recluse scholars, who are subtle, who have refuted others' doctrines, who are like hair-splitters, who, I imagine, go about breaking down wrong views with their wisdom, they, having formulated questions again and again, approach the Tathāgata and ask hidden and concealed questions. And those questions, when explained and answered by the Blessed One, have their reasons clearly stated. And they become as if laid before the Blessed One. Then the Blessed One excels in this, that is to say, in wisdom. He is supreme, with boundless wisdom, because of his boundless wisdom – this is boundless wisdom. 6. What is profound wisdom, that which leads to profound wisdom? It overcomes lust – profound wisdom. It has overcome – profound wisdom. It overcomes hatred – profound wisdom. It has overcome – profound wisdom. It overcomes delusion – profound wisdom. It has overcome – profound wisdom. Anger... resentment... disparagement... domineering... envy... avarice... deceit... treachery... obstinacy... presumption... conceit... excessive pride... intoxication... heedlessness... all defilements... all evil conduct... all formations... all actions leading to rebirth it overcomes – profound wisdom. It has overcome – profound wisdom. Lust is an enemy. The wisdom that crushes that enemy – profound wisdom. Hatred is an enemy. The wisdom that crushes that enemy – Great wisdom. Delusion is an enemy. The wisdom that crushes that enemy – that is great wisdom. Anger... resentment... denigration... domineering... envy... avarice... deceit... treachery... obstinacy... arrogance... conceit... excessive conceit... intoxication... heedlessness... all defilements... all bad conduct... all volitional formations... all kamma leading to existence are enemies. The wisdom that crushes that enemy – that is great wisdom. "Bhūri" is called earth. Endowed with wisdom as vast and wide as the earth – that is great wisdom. Moreover, this is a designation for wisdom. "Bhūri" is insight, a leader – that is great wisdom. That which leads to great wisdom – this is great wisdom. What is this "abundance of wisdom" that leads to it? Here, someone is devoted to wisdom, whose conduct is wisdom, whose support is wisdom, who is inclined to wisdom, whose banner is wisdom, whose emblem is wisdom, whose sovereignty is wisdom, who is abundant in investigation, abundant in thorough investigation, abundant in scrutiny, abundant in thorough scrutiny, whose nature is thorough observation, who dwells in clarity, whose conduct is that, whose devotion is that, whose abundance is that, whose inclination is that, whose leaning is that, whose burden is that, whose resolve is that, whose sovereignty is that. Just as one devoted to a group is called "one abundant in groups," one devoted to robes is called "one abundant in robes," one devoted to bowls is called "one abundant in bowls," one devoted to dwellings is called "one abundant in dwellings"; even so, here, someone is devoted to wisdom, whose conduct is wisdom, whose support is wisdom, who is inclined to wisdom, whose banner is wisdom, whose emblem is wisdom, whose sovereignty is wisdom, who is abundant in investigation, abundant in thorough investigation, abundant in scrutiny, abundant in thorough scrutiny, whose nature is thorough observation, who dwells in clarity, whose conduct is that, whose devotion is that, whose abundance is that,