English
not apart from the factors of awakening, not apart from austerity, not apart from sense restraint, not apart from the relinquishing of all, and four immeasurables. Therein, the painful path with slow direct knowledge, when developed, when made much of, fulfills the first jhāna. The first jhāna, when fulfilled, fulfills the first foundation of mindfulness. The first foundation of mindfulness, when fulfilled, fulfills the first abode. The first abode, when fulfilled, fulfills the first right effort. The first right effort, when fulfilled, fulfills the first wonder, marvelous phenomenon. The first wonder, marvelous phenomenon, when fulfilled, fulfills the first determination. The first determination, when fulfilled, fulfills the concentration of desire. The concentration of desire, when fulfilled, fulfills sense restraint. Sense restraint, when fulfilled, fulfills the first immeasurable of loving-kindness. Thus, up to the relinquishing of all, it fulfills the fourth immeasurable. Therein, the first path, the first jhāna, the first foundation of mindfulness, the first abode, the first right effort, the first wonder, marvelous phenomenon, the determination of truth, the concentration of desire, sense restraint, and loving-kindness, the immeasurable. This is the first direction. And the painful path with swift direct knowledge (the second path), the second jhāna, the second foundation of mindfulness, the second abode, the second right effort, the second wonder, marvelous phenomenon, the determination of relinquishment, the concentration of mind, the four bases of psychic power, and compassion, the immeasurable. This is the second direction. The pleasant (path)... and the third path, slow in direct knowledge, the third jhāna, the third foundation of mindfulness, the third abiding, the third right exertion, the third wonderful and amazing quality, and the foundation of wisdom, and energy and concentration, and the factors of awakening, and sympathetic joy, immeasurable. This is the third direction. And the fourth path, pleasant and swift in direct knowledge, the fourth jhāna, the fourth foundation of mindfulness, the fourth abiding, the fourth right exertion, the fourth wonderful and amazing quality, and the foundation of tranquility, and investigation and concentration, and complete relinquishment, and equanimity, immeasurable. This is the fourth direction. The illumination of these four directions. This is called the method of illuminating the directions. Here is the connection. Four kinds of nutriment, and four paths, and four perversions, and four foundations of mindfulness, and four kinds of clinging, and four jhānas, and four kinds of bonds and abidings, and four kinds of ties and right exertions, and four kinds of influxes and wonderful and amazing qualities, and four kinds of floods and foundations, and four kinds of arrows and concentrations, and four kinds of consciousness-abidings, and four kinds of qualities conducive to happiness, and four kinds of wrong courses, and four kinds of immeasurables. Thus, the connection is made in terms of opposites of wholesome and unwholesome. This is called the method of illuminating the directions. Its four fruits of recluseship are the culmination. And the teaching which is the first direction-description in the exposition of wholesome and unwholesome, its culmination is the fruit of stream-entry, the second is the fruit of once-returning, the third is the fruit of non-returning, the fourth is the fruit of arahantship. Among these, which is the method of three persons? Those two persons who proceed by the path of suffering, slow in direct knowledge and swift in direct knowledge. And those two persons who proceed by the path of pleasure, slow in direct knowledge and swift in direct knowledge. Among these four persons, the person who proceeds by the path of pleasure, slow in direct knowledge, and the person who proceeds by the path of suffering, swift in direct knowledge. These two persons... they are. Among them, he who proceeds by a pleasant path, with quick comprehension, this one is the 'one who understands immediately'. The last person, the ordinary one, this one is the 'one who understands after elaboration'. The person who proceeds by a difficult path, with slow comprehension, this one is the 'one who needs guidance'. These four, having become, are three. Among them, for the 'one who understands immediately', tranquility precedes insight. for the 'one who needs guidance', insight precedes tranquility. for the 'one who understands after elaboration', tranquility and insight are conjoined. For the 'one who understands immediately', the teaching is gentle. for the 'one who needs guidance', the teaching is sharp. for the 'one who understands after elaboration', the teaching is sharp and gentle. For the 'one who understands immediately', the training in higher wisdom. for the 'one who needs guidance', the training in higher mind. for the 'one who understands after elaboration', the training in higher morality. Thus, for these persons, the going forth by four paths. Therein is this defilement: three roots of unwholesome action, three contacts, three feelings, three modes of investigation, three defilements, three thoughts, three torments, three conditioned characteristics, three kinds of suffering. The three roots of unwholesome action are: greed is a root of unwholesome action, hatred is a root of unwholesome action, delusion is a root of unwholesome action. The three contacts are: pleasant feeling contact, painful feeling contact, neither-painful-nor-pleasant feeling contact. The three feelings are: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. The three modes of investigation are: investigation with joy, investigation with sorrow, investigation with equanimity. The three defilements are: lust, hatred, delusion. The three thoughts are: sensual thought, ill-will thought, harmful thought. The three torments are: born of lust, born of hatred, born of delusion. The three conditioned characteristics are: arising, presence, passing away. The three kinds of suffering are: suffering as pain, suffering as change, suffering as conditioned existence. Therein, from where does greed, a root of unwholesome action, arise? Three kinds of objects: agreeable, disagreeable, and indifferent. Therein, by an agreeable object, greed, a root of unwholesome action, arises. Thus, from agreeable objects, there is pleasant feeling contact. Dependent on pleasant feeling contact, pleasant feeling arises. Dependent on pleasant feeling... Then arises the tendency to pleasure, dependent on the tendency to pleasure, lust arises, dependent on lust, sensual thought arises, dependent on sensual thought, the fever born of lust arises, dependent on the fever born of lust, arising, a conditioned characteristic, arises, dependent on arising, a conditioned characteristic, the suffering of change arises. From where does hatred, a root of unwholesome action, arise? From an unpleasant object, hatred, a root of unwholesome action, arises. Thus, from unpleasant objects, contact that is painful arises, dependent on painful contact, painful feeling arises, dependent on painful feeling, the tendency to displeasure arises, dependent on the tendency to displeasure, hatred arises, dependent on hatred, ill-will thought arises, dependent on ill-will thought, the fever born of hatred arises, dependent on the fever born of hatred, the alteration of what is established, a conditioned characteristic, arises, dependent on the alteration of what is established, a conditioned characteristic, the suffering of suffering arises. From where does delusion, a root of unwholesome action, arise? From an indifferent object, delusion, a root of unwholesome action, arises. Thus, from indifferent objects, contact that is neither painful nor pleasant arises, dependent on contact that is neither painful nor pleasant, feeling that is neither painful nor pleasant arises, dependent on feeling that is neither painful nor pleasant, the tendency to equanimity arises, dependent on the tendency to equanimity, delusion arises, dependent on delusion, harmful thought arises, dependent on harmful thought, the fever born of delusion arises, dependent on the fever born of delusion, dissolution, a conditioned characteristic, arises, dependent on dissolution, a conditioned characteristic, the suffering of conditioned things arises, thus this is the description of the three defilements, this is called the method of the three individuals in the wholesome sphere. Thus there are three roots of unwholesome action, no fourth, no fifth, three contacts, three feelings, up to the suffering of conditioned things, whatever unwholesome side there is, all of it converges in these three roots of unwholesome action. Therein, what is the wholesome side? Three roots of wholesome action, three wisdoms: wisdom born of hearing, wisdom born of thinking, wisdom born of development. Three concentrations: with initial and sustained application, etc. Three trainings: higher training in morality, etc. Three signs: sign of tranquility, sign of exertion, sign of equanimity. Three thoughts: thought of renunciation, etc., thought of non-harming. Three faculties: the faculty of knowing the unknown, etc. Three proximate investigations: proximate investigation of renunciation, proximate investigation of non-ill-will, proximate investigation of non-harming. Three quests: quest for sensual pleasures, quest for existence, quest for the holy life. Three aggregates: aggregate of morality, aggregate of concentration, aggregate of wisdom. Therein, that which is non-greed, a root of wholesome action, it fulfills wisdom born of hearing, wisdom born of hearing, when complete, fulfills concentration with initial and sustained application, concentration with initial and sustained application, when complete, fulfills higher training in mind,