English
There is with a limited object, there is with an exalted object, there is with an immeasurable object There is with the path as object, there is having the path as cause, there is having the path as dominance There is arisen, there is not arisen, there is arising There is past, there is future, there is present There is with a past object, there is with a future object, there is with a present object There is internal, there is external, there is internal and external There is with an internal object, there is with an external object, there is with an internal and external object Wisdom accompanied by joy, wisdom accompanied by pleasure, there is resultant, there is having the nature of a resultant, there is neither resultant nor having the nature of a resultant There is grasped and graspable, there is not grasped but graspable, there is not grasped and not graspable There is with initial and sustained application, there is without initial application but with sustained application, there is without initial and sustained application There is leading to accumulation, there is leading to decrease, there is neither leading to accumulation nor to decrease There is trainee, there is adept, there is neither trainee nor adept There is limited, there is exalted, there is immeasurable There is with a limited object, there is with an exalted object, there is with an immeasurable object There is with the path as object There is having path as cause, there is having path as dominance. (59) There is arisen, there is not arisen, there is arising. (60) There is past, there is future, there is present. (61) There is having past as object, there is having future as object, there is having present as object. (62) There is internal, there is external, there is internal and external. (63) There is having internal as object, there is having external as object, there is having internal and external as object. (64) Equanimity-accompanied wisdom: there is resultant, there is having the nature of resultants, there is neither resultant nor having the nature of resultants. (65) There is grasped and graspable, there is not grasped but graspable, there is not grasped and not graspable. (66) There is leading to accumulation, there is leading to diminution, there is neither leading to accumulation nor diminution. (67) There is trainee, there is adept, there is neither trainee nor adept. (68) There is limited, there is exalted, there is immeasurable. (69) There is having limited as object, there is having exalted as object, there is having immeasurable as object. (70) There is having path as object, there is having path as cause, there is having path as dominance. (71) There is arisen, there is not arisen, there is arising. (72) There is past, there is future, there is present. (73) There is having past as object, there is having future as object, there is having present as object. (74) There is internal, there is external, there is internal and external. (75) There is having internal as object, there is having external as object, there is having internal and external as object. Thus, the basis of knowledge in three ways. 4. Fourfold Matrix 754. The basis of knowledge in four ways – (1) Knowledge of ownership of kamma, knowledge in conformity with the truths, knowledge of one endowed with the path, knowledge of one endowed with the fruit. (2) Knowledge in suffering, knowledge in the origin of suffering, knowledge in the cessation of suffering, knowledge in the path leading to the cessation of suffering. (3) Wisdom pertaining to the sense-sphere, wisdom pertaining to the form-sphere, wisdom pertaining to the formless-sphere, transcendent wisdom. (4) Knowledge in phenomena, knowledge in consequence, knowledge in the method Knowledge, Conventional knowledge. (5) There is wisdom for accumulation, not for decrease, There is wisdom for decrease, not for accumulation, There is wisdom for accumulation and for decrease, There is wisdom neither for accumulation nor for decrease. (6) There is wisdom for disenchantment, not for penetration, There is wisdom for penetration, not for disenchantment, There is wisdom for disenchantment and for penetration, There is wisdom neither for disenchantment nor for penetration. (7) Wisdom leading to decline, Wisdom leading to stability, Wisdom leading to distinction, Wisdom leading to penetration. (8) Four analytical knowledges. (9) Four paths. (10) Four objects. (11) Knowledge of aging-and-death, Knowledge of the origin of aging-and-death, Knowledge of the cessation of aging-and-death, Knowledge of the path leading to the cessation of aging-and-death. (12-21) Knowledge of birth, Knowledge of the origin of birth, Knowledge of the cessation of birth, Knowledge of the path leading to the cessation of birth. Knowledge of becoming, Knowledge of the origin of becoming, Knowledge of the cessation of becoming, Knowledge of the path leading to the cessation of becoming. Knowledge of clinging, Knowledge of the origin of clinging, Knowledge of the cessation of clinging, Knowledge of the path leading to the cessation of clinging. Knowledge of craving, Knowledge of the origin of craving, Knowledge of the cessation of craving, Knowledge of the path leading to the cessation of craving. Knowledge of feeling, Knowledge of the origin of feeling, Knowledge of the cessation of feeling, Knowledge of the path leading to the cessation of feeling. Knowledge of contact, Knowledge of the origin of contact, Knowledge of the cessation of contact, Knowledge of the path leading to the cessation of contact. Knowledge of the six sense bases, Knowledge of the origin of the six sense bases, Knowledge of the cessation of the six sense bases, Knowledge of the path leading to the cessation of the six sense bases. Knowledge of name-and-form, Knowledge of the origin of name-and-form, Knowledge of the cessation of name-and-form, Knowledge of the path leading to the cessation of name-and-form. Knowledge of consciousness, Knowledge of the origin of consciousness, Knowledge of the cessation of consciousness, Knowledge of the path leading to the cessation of consciousness. Knowledge of volitional formations, Knowledge of the origin of volitional formations, Knowledge of the cessation of volitional formations, Knowledge of the path leading to the cessation of volitional formations. Thus, the fourfold basis of knowledge. 5. The fivefold matrix. 755. Five kinds of knowledge-bases – (1) Right concentration with five factors, (2) Right concentration with five knowledges. Thus, the five kinds of knowledge-bases. 6. The sixfold matrix. 756. Six kinds of knowledge-bases – (1) Wisdom in the six supernormal powers. Thus, the six kinds of knowledge-bases. 7. The sevenfold matrix. 757. Seven kinds of knowledge-bases – (1) Seventy-seven knowledge-bases. Thus, the seven kinds of knowledge-bases. 8. The eightfold matrix. 758. Eight kinds of knowledge-bases – (1) Wisdom in the four paths, in the four fruits. Thus, the eight kinds of knowledge-bases. 9. The ninefold matrix. 759. Nine kinds of knowledge-bases – (1) Wisdom in the nine successive attainments of dwelling. Thus, the nine kinds of knowledge-bases. 10 . The Ten-Point Matrix 760. The ten objects of knowledge – the ten powers of the Tathāgata, by which powers the Tathāgata, being endowed, claims the foremost place, roars his lion's roar in assemblies, and sets rolling the Wheel of Dhamma. Which are the ten? (1) Here, the Tathāgata knows what is possible as possible, and what is impossible as impossible, as it really is. That the Tathāgata knows what is possible as possible, and what is impossible as impossible, as it really is, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the Wheel of Dhamma. (2) Furthermore, the Tathāgata knows the result of past, future, and present actions, undertaken with their causes and conditions, as it really is. That the Tathāgata knows the result of past, future, and present actions, undertaken with their causes and conditions, as it really is, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the Wheel of Dhamma. (3) Furthermore, the Tathāgata knows the path leading everywhere, as it really is. That the Tathāgata knows the path leading everywhere, as it really is, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the Wheel of Dhamma. (4) Furthermore, the Tathāgata knows the world with its many and various elements, as it really is. That the Tathāgata knows the world with its many and various elements, as it really is, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the Wheel of Dhamma. (5) Furthermore, the Tathāgata knows the various inclinations of beings, as it really is. That the Tathāgata knows the various inclinations of beings he knows the various dispositions as they really are, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, sets in motion the Brahma-wheel. (6) Furthermore, the Tathāgata knows the superiority and inferiority of the faculties of other beings, other persons, as it really is. That too, which the Tathāgata knows as it really is, the superiority and inferiority of the faculties of other beings, other persons, this too is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, sets in motion the Brahma-wheel.