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It does not tolerate arisen lust, it abandons it, dispels it, makes it cease, brings it to non-existence – this is sharp wisdom. It does not tolerate arisen hatred... (and so on) ...arisen delusion... arisen anger... arisen resentment... hypocrisy... envy... jealousy... stinginess... deceit... craftiness... obstinacy... presumption... conceit... arrogance... intoxication... heedlessness... all defilements... all misconduct... all volitional formations... (and so on) ... all kamma leading to rebirth – it abandons them, dispels them, makes them cease, brings them to non-existence – this is sharp wisdom. In a single sitting, the four noble paths, the four fruits of recluseship, the four analytical knowledges, the six supernormal powers are attained, realized, experienced by wisdom – this is sharp wisdom. It leads to sharp wisdom – this is sharp wisdom. What is penetrating wisdom that leads to penetrating wisdom? Here, some person feels revulsion towards all conditioned things... He is abundant in agitation, abundant in weariness, abundant in discontent, abundant in disaffection. Outwardly, he delights not in all formations. He penetrates and breaks through the mass of greed, which was never before penetrated, never before broken through – this is penetrative wisdom. He penetrates and breaks through the mass of hatred, which was never before penetrated, never before broken through – this is penetrative wisdom. He penetrates and breaks through the mass of delusion, which was never before penetrated, never before broken through – this is penetrative wisdom. He penetrates and breaks through anger, resentment, disparagement, domineering, envy, avarice, deceit, craftiness, obstinacy, presumption, conceit, excessive pride, intoxication, heedlessness, all defilements, all bad conduct, all volitional formations, all actions leading to rebirth, which were never before penetrated, never before broken through – this is penetrative wisdom. That which conduces to penetrative wisdom – this is penetrative wisdom. These are the sixteen kinds of wisdom. A person endowed with these sixteen kinds of wisdom attains the analytical knowledges. 2. Description of Special Individuals 8. Two individuals attain the analytical knowledges – one is endowed with prior practice, one is not endowed with prior practice. The one endowed with prior practice is superior to that, is greater than that, is special in that. His knowledge breaks forth. Two individuals attain the analytical knowledges, both are endowed with prior practice – one is learned, one is not learned. The one who is learned is superior to that, is greater than that, is special in that. His knowledge breaks forth. Two individuals attain the analytical knowledges, both are endowed with prior practice, both are learned – one is abundant in teaching, one is not abundant in teaching. The one who is abundant in teaching is superior to that, is greater than that, is special in that. His knowledge breaks forth. Two individuals attain the analytical knowledges, both are endowed with prior practice, both are learned, both are abundant in teaching – one relies on a teacher, one does not rely on a teacher. The one who relies on a teacher is superior to that, is greater than that, is special in that. His Ah! knowledge breaks forth. Two persons attained to analytical knowledge, both endowed with prior practice, both learned, both frequent in teaching, both dependent on teachers – one frequent in dwelling, one not frequent in dwelling. He who is frequent in dwelling, he is superior thereby, is greater, is special. His knowledge breaks forth. Two persons attained to analytical knowledge, both endowed with prior practice, both learned, both frequent in teaching, both dependent on teachers, both frequent in dwelling – one frequent in reviewing, one not frequent in reviewing. He who is frequent in reviewing, he is superior thereby, is greater, is special. His knowledge breaks forth. Two persons attained to analytical knowledge, both endowed with prior practice, both learned, both frequent in teaching, both dependent on teachers, both frequent in dwelling, both frequent in reviewing – one attained to analytical knowledge as a trainee, one attained to analytical knowledge as a non-trainee. He who is attained to analytical knowledge as a non-trainee, he is superior thereby, is greater, is special. His knowledge breaks forth. Two persons attained to analytical knowledge, both endowed with prior practice, both learned, both frequent in teaching, both dependent on teachers, both frequent in dwelling, both frequent in reviewing, both attained to analytical knowledge as non-trainees – one attained to the perfection of a disciple, one not attained to the perfection of a disciple. He who is attained to the perfection of a disciple, he is superior thereby, is greater, is special. His knowledge breaks forth. Two persons attained to analytical knowledge, both endowed with prior practice, both learned, both frequent in teaching, both dependent on teachers, both frequent in dwelling, both frequent in reviewing, both attained to analytical knowledge as non-trainees – one attained to the perfection of a disciple, one a Paccekabuddha. He who is a Paccekabuddha, he is superior thereby, is greater, is special. His knowledge breaks forth. And a Paccekabuddha, and the world with its devas, taking into account that The Tathāgata, Arahant, Perfectly Self-Enlightened One, foremost, attained to analytical knowledge, skilled in the analysis of wisdom, with knowledge distinguished, who has acquired analytical knowledge, attained to the four confidences, possessing the ten powers, bull among men, lion among men... and so on... Even those wise nobles, wise brahmins, wise householders, wise ascetics, subtle, who have refuted others' doctrines, like hair-splitters, who, I think, wander about breaking through views with wisdom, they, having formulated questions again and again, approach the Tathāgata and ask hidden and concealed things. Those questions are explained and answered by the Blessed One with reasons pointed out, and they become as if laid out before the Blessed One. Then, indeed, the Blessed One shines forth there, that is to say, in wisdom, as the foremost, attained to analytical knowledge. The Discourse on Great Wisdom is finished. 2. Discourse on Psychic Power 9. What is psychic power? How many psychic powers are there? How many grounds, how many bases, how many steps, how many roots are there for psychic power? What is psychic power? It is psychic power in the sense of succeeding. How many psychic powers are there? Ten psychic powers. How many grounds are there for psychic power? For psychic power, there are four grounds, four bases, eight steps, sixteen roots. 10. Which are the ten psychic powers? The power of determination, the power of transformation, the mind-made power, the power of pervading with knowledge, the power of pervading with concentration, the noble power, the power born of kamma-result, the power of the meritorious one, the power born of true knowledge, the power in the sense of succeeding due to right application in various places. Which are the four grounds for psychic power? The ground born of seclusion is the first jhāna, the ground of joy and happiness is the second jhāna, the ground of equanimity and happiness is the third jhāna, the ground of neither-pain-nor-pleasure is the fourth jhāna. These four grounds for psychic power lead to the acquisition of psychic power, the attainment of psychic power, the transformation by psychic power, the manifestation of psychic power, the mastery of psychic power, the confidence in psychic power. Which are the four bases for psychic power? Here, a monk develops the base of psychic power endowed with concentration due to desire and volitional formations of exertion, concentration due to mind He develops the base of power endowed with exertion and volitional formations of will. He develops the base of power endowed with concentration, exertion, and volitional formations of energy. He develops the base of power endowed with concentration, exertion, and volitional formations of investigation. These four bases of power for the acquisition of power, for the attainment of power, for the transformation of power, for the manifestation of power, for mastery of power, for confidence in power, they lead. What are the eight factors of power? If a monk, relying on desire, gains concentration, gains one-pointedness of mind. Desire is not concentration, concentration is not desire. Desire is one thing, concentration is another. If a monk, relying on energy, gains concentration, gains one-pointedness of mind. Energy is not concentration, concentration is not energy. Energy is one thing, concentration is another. If a monk, relying on mind, gains concentration, gains one-pointedness of mind. Mind is not concentration, concentration is not mind. Mind is one thing, concentration is another. If a monk, relying on investigation, gains concentration, gains one-pointedness of mind. Investigation is not concentration, concentration is not investigation. Investigation is one thing, concentration is another. These eight factors of power for the acquisition of power, for the attainment of power, for the transformation of power, for the manifestation of power, for mastery of power, for confidence in power, they lead. What are the sixteen roots of power? The unbent mind does not waver in laziness – this is imperturbability. The unexalted mind does not waver in restlessness – this is imperturbability. The uninclined mind does not waver in lust – this is imperturbability. The unrepelled mind does not waver in ill-will – this is imperturbability. The unreliant mind does not waver in views – this is imperturbability. The unattached mind does not waver in passionate desire – this is imperturbability. The liberated mind does not waver in sensual lust –