English
concentration of investigation, the relinquishing of all attachments, equanimity— thus the fourth direction. Therein, the first practice, the first foundation of mindfulness, the first absorption, the first dwelling, the first right exertion, the first wonderful, amazing teaching, the resolve for truth, concentration of desire, sense-restraint, loving-kindness— thus for these ten discourses there is one meaning, only the expression is different. This is the medicine for a person of lustful temperament. The second practice, the second foundation of mindfulness, the second absorption, the second dwelling, the second right exertion, the second wonderful, amazing teaching, the resolve for relinquishment, concentration of energy, austerity, compassion— thus for these ten discourses there is one meaning, only the expression is different. This medicine for a person of hateful conduct. The third path, the third foundation of mindfulness, the third jhana, the third abiding, the third right exertion, the third wonderful, amazing teaching, the foundation of wisdom, concentration of mind, understanding, sympathetic joy— thus, of these ten discourses, there is one meaning, only the expression is different. This is medicine for a person of dull, speculative conduct. The fourth path, the fourth foundation of mindfulness, the fourth jhana, the fourth abiding, the fourth right exertion, the fourth wonderful, amazing teaching, the foundation of tranquility, concentration of investigation, relinquishment of all attachments, equanimity— thus, of these ten discourses, there is one meaning, only the expression is different. This is medicine for a person of elevated, speculative conduct. Therein, the painful path with slow direct knowledge and the painful path with swift direct knowledge is the unwished liberation-door. The pleasant path with slow direct knowledge is the emptiness liberation-door. The pleasant path with swift direct knowledge is the signless liberation-door. Therein, the foundation of mindfulness observing the body in the body and the foundation of mindfulness observing feelings in feelings is the unwished liberation-door. The foundation of mindfulness observing the mind in the mind is the emptiness liberation-door. The foundation of mindfulness observing phenomena in phenomena is the signless liberation-door. Therein, the first jhana and the second jhana is the unwished liberation-door. The third jhana is the emptiness liberation-door. The fourth jhana is the signless liberation-door. Therein, the first abiding and the second abiding is the unwished liberation-door. The third abiding is the emptiness liberation-door. The fourth abiding is the signless liberation-door. Wherein, the first right exertion and the second right exertion is the unwished liberation-door. The third right exertion is the emptiness liberation-door. The fourth right exertion is the signless liberation-door. Therein, the abandoning of conceit and the uprooting of attachment is the unwished liberation-door. The abandoning of ignorance is the emptiness li The door to liberation, the calming of becoming is the signless door to liberation. Therein, the determination of truth and the determination of relinquishment are the undirected door to liberation. The determination of wisdom is the emptiness door to liberation. The determination of tranquility is the signless door to liberation. Therein, the concentration of desire and the concentration of effort are the undirected door to liberation. The concentration of mind is the emptiness door to liberation. The concentration of investigation is the signless door to liberation. Therein, the restraint of faculties and ascetic practice are the undirected door to liberation. Understanding is the emptiness door to liberation. The relinquishment of all attachments is the signless door to liberation. Therein, loving-kindness and compassion are the undirected door to liberation. Sympathetic joy is the emptiness door to liberation. Equanimity is the signless door to liberation. Their sport. The four nutriments, their opposite is the four paths. ... (omitted) ... The four perversions, their opposite is the four foundations of mindfulness. The four clingings, their opposite is the four jhānas. The four yokes, their opposite is the four abidings. The four knots, their opposite is the four right exertions. The four defilements, their opposite is the four amazing and wonderful phenomena. The four floods, their opposite is the four determinations. The four darts, their opposite is the four developments of concentration. The four stations of consciousness, their opposite is the four phenomena conducive to happiness. The four wrong courses of action, their opposite is the four immeasurables. Lions, Buddhas, Paccekabuddhas, and disciples, who have destroyed greed, hatred, and delusion, their sport is development, realization, and eradication. Their sport is the determination of faculties, their sport is the non-determination of perversions. The faculties are the domain of the true Dhamma. The perversions are the domain of defilements. This is called the ground of the lion's sport method and the direction-seeing method. Therefore it is said: "He who leads away from perversions and defilements." And in the expositions, those which are "wholesome and unwholesome." Therein, those d By way of painful practice, with slow comprehension, and with quick comprehension, these two persons go forth. Who by way of pleasant practice, with slow comprehension, and with quick comprehension, these two persons go forth. For these four persons, this is the defilement: the four nutriments, the four perversions, the four clingings, the four bonds, the four ties, the four taints, the four floods, the four darts, the four stations of consciousness, the four wrong courses of action. For these four persons, this is the purification: the four practices, the four foundations of mindfulness, the four jhānas, the four abidings, the four right exertions, the four wonderful and amazing things, the four determinations, the four developments of concentration, the four things conducive to happiness, the four immeasurables. 88. Therein, who by way of painful practice, with slow comprehension, and with quick comprehension, these two persons go forth. Who by way of pleasant practice, with slow comprehension, and with quick comprehension, these two persons go forth. Therein, who by way of pleasant practice, with quick comprehension goes forth, this is the one who understands immediately. Who by way of ordinary practice, this is the one who understands after explanation. Who by way of painful practice, with slow comprehension goes forth, this is the one who needs guidance. Therein the Blessed One teaches tranquility for the person who understands immediately, insight for the one who needs guidance, tranquility and insight for the one who understands after explanation. Therein the Blessed One teaches a gentle discourse for the person who understands immediately, a sharp discourse for the one who needs guidance, a gentle and sharp discourse for the one who understands after explanation. Therein the Blessed One teaches the Dhamma concisely for the person who understands immediately, concisely and extensively for the one who understands after explanation, extensively for the one who needs guidance. Therein the Blessed One teaches the escape for the person who understands immediately, teaches the danger and the escape for the one who understands after explanation, teaches the gratification, the danger, and the escape for the one who needs guidance. Therein the Blessed One establishes the training in higher wisdom for the one who understands immediately, (and) higher mind. For one who understands after elaboration, For one to be led in higher virtue. Therein, those who go forth by a painful practice with slow direct knowledge and with swift direct knowledge, these are two persons. Those who go forth by a pleasant practice with slow direct knowledge and with swift direct knowledge. These are two persons. Thus, indeed, being four, they become three: the quick learner, the one who understands after elaboration, the one who is to be led. For these three persons, this is defilement: Three unwholesome roots: Greed is an unwholesome root, Hatred is an unwholesome root, Delusion is an unwholesome root. Three bad conduct: Bodily bad conduct, Verbal bad conduct, Mental bad conduct. Three unwholesome thoughts: Sensual thought, Ill-will thought, Harmful thought. Three unwholesome perceptions: Sensual perception, Ill-will perception, Harmful perception. Three perverted perceptions: Perception of permanence, Perception of pleasure, Perception of self. Three feelings: Pleasant feeling, Painful feeling, Neither-painful-nor-pleasant feeling. Three kinds of suffering: Suffering as pain, Suffering as conditioned states, Suffering as change. Three fires: Fire of lust, Fire of hatred, Fire of delusion. Three darts: Dart of lust, Dart of hatred, Dart of delusion. Three tangles: Tangle of lust, Tangle of hatred, Tangle of delusion. Three unwholesome actions: Unwholesome bodily action, Unwholesome verbal action, Unwholesome mental action. Three failures: Failure in virtue, Failure in view, Failure in conduct. For these three persons, this is purification. Three wholesome roots: Non-greed is a wholesome root, Non-hatred is a wholesome root, Non-delusion is a wholesome root. Three good conduct: Bodily good conduct, Verbal good conduct, Mental good conduct. Three wholesome thoughts: Thought of renunciation, Thought of non-ill-will, Thought of non-harming. Three concentrations: Concentration with initial application and sustained application, Concentration without initial application, with only sustained application, Concentration without initial application, without sustained application. Three wholesome perceptions: Perception of renunciation,