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(7) Furthermore, the Tathāgata knows the defilement, the purification, and the emergence from the jhānas, liberations, concentrations, and attainments as it really is. That too, which the Tathāgata knows as it really is, the defilement, the purification, and the emergence from the jhānas, liberations, concentrations, and attainments, 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. (8) Furthermore, the Tathāgata knows the recollection of past abodes as it really is. That too, which the Tathāgata knows as it really is, the recollection of past abodes, 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. (9) Furthermore, the Tathāgata knows the passing away and reappearance of beings as it really is. That too, which the Tathāgata knows as it really is, the passing away and reappearance of beings, 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. (10) Furthermore, the Tathāgata knows the destruction of the taints as it really is. That too, which the Tathāgata knows as it really is, the destruction of the taints, this too is a power of the Tathāgata, relying on which po Relying on power, the Tathāgata declares the foremost state, roars a lion's roar in assemblies, sets in motion the Wheel of Dhamma. These are the ten Tathāgata-powers of the Tathāgata, endowed with which powers, the Tathāgata declares the foremost state, roars a lion's roar in assemblies, sets in motion the Wheel of Dhamma. Thus, the basis of knowledge is in ten ways. Matrix 1. Explanation of Single Items 761. The five consciousnesses are not root-conditioned, are unconditioned by roots, are dissociated from roots, are with condition, are conditioned, are formless, are mundane, are with taints, are fettering, are binding, are flood-like, are yoking, are hindering, are graspable, are clung to, are defiling, are indeterminate, are with object, are without mental factors, are resultant, are grasped and graspable, are undefiled but defiling, are not with initial and sustained application, are not merely without initial application but with sustained application, are without initial and sustained application, are not accompanied by joy, are to be abandoned neither by insight nor by development, are not rooted in what is to be abandoned by insight nor by development, are neither leading to accumulation nor leading to diminution, are neither of a trainee nor of one beyond training, are limited, are of the sense-sphere, are not of the form-sphere, are not of the formless-sphere, are included, are not unincluded, are indeterminate, are not leading to liberation, are arisen and knowable by mind-consciousness, are impermanent, are overcome by decay. 762. The five consciousnesses have arisen bases, have arisen objects; meaning, they arise in an arisen base, in an arisen object. Have pre-arisen bases, have pre-arisen objects; meaning, they arise in a pre-arisen base, in a pre-arisen object. Have internal bases, have external objects; meaning, the bases of the five consciousnesses are internal, the objects are external. Have unmixed bases, have unmixed objects; meaning, they arise in an unmixed base, in an unmixed object. Have diverse bases, have diverse objects; meaning, different is the base and object of eye-consciousness, different is the base and object of ear-consciousness. And its base and object, another base and object for nose-consciousness, another base and object for tongue-consciousness, another base and object for body-consciousness. 763. They do not experience each other's range of objects: Ear-consciousness does not experience the range of objects of eye-consciousness, nor does eye-consciousness experience the range of objects of ear-consciousness. Nose-consciousness does not experience the range of objects of eye-consciousness, nor does eye-consciousness experience the range of objects of nose-consciousness. Tongue-consciousness does not experience the range of objects of eye-consciousness, nor does eye-consciousness experience the range of objects of tongue-consciousness. Body-consciousness does not experience the range of objects of eye-consciousness, nor does eye-consciousness experience the range of objects of body-consciousness. Similarly, for ear-consciousness... for nose-consciousness... for tongue-consciousness... Body-consciousness does not experience the range of objects of ear-consciousness, nor does ear-consciousness experience the range of objects of body-consciousness. Body-consciousness does not experience the range of objects of nose-consciousness, nor does nose-consciousness experience the range of objects of body-consciousness. Body-consciousness does not experience the range of objects of tongue-consciousness, nor does tongue-consciousness experience the range of objects of body-consciousness. 764. They do not arise without attention, they arise for one who attends. They do not arise without mental engagement, they arise for one who mentally engages. They do not arise intermingled, meaning they do not arise in succession. They do not arise without a before or an after, meaning they do not arise at the same moment. 765. They do not arise immediately after each other: Immediately after eye-consciousness has arisen, ear-consciousness does not arise, so... Even immediately after ear-consciousness arises, eye-consciousness does not arise. Immediately after eye-consciousness arises, nose-consciousness does not arise. And immediately after nose-consciousness arises, eye-consciousness does not arise. Immediately after eye-consciousness arises, tongue-consciousness does not arise. And immediately after tongue-consciousness arises, eye-consciousness does not arise. Immediately after eye-consciousness arises, body-consciousness does not arise. And immediately after body-consciousness arises, eye-consciousness does not arise. Immediately after ear-consciousness arises, eye-consciousness does not arise. Immediately after nose-consciousness arises, eye-consciousness does not arise. Immediately after tongue-consciousness arises, eye-consciousness does not arise. Immediately after body-consciousness arises, eye-consciousness does not arise. And immediately after eye-consciousness arises, body-consciousness does not arise. Immediately after body-consciousness arises, ear-consciousness does not arise. And immediately after ear-consciousness arises, body-consciousness does not arise. Immediately after body-consciousness arises, nose-consciousness does not arise. And immediately after nose-consciousness arises, body-consciousness does not arise. Immediately after body-consciousness arises, tongue-consciousness does not arise. And immediately after tongue-consciousness arises, body-consciousness does not arise. 766. The five consciousnesses are without advertence: For the five consciousnesses there is no turning towards, or advertence, or attention, or mental application. By the five consciousnesses one does not discern any phenomenon: By the five consciousnesses one does not discern any phenomenon. Except for mere impingement: Except for mere impact. Even immediately after the five consciousnesses, one does not discern any phenomenon: Even immediately after the five consciousnesses, by the mind-element one does not discern any phenomenon. By the five consciousnesses one does not determine any posture: By the five consciousnesses one does not determine any posture— whether walking, or standing, or sitting, or lying down. Even immediately after the five consciousnesses, not It establishes no posture— meaning, immediately after the five consciousnesses, even the mind-element establishes no posture— walking, or standing, or sitting, or lying down. By the five consciousnesses, no bodily action, no verbal action is initiated— meaning, by the five consciousnesses, no bodily action, no verbal action is initiated. And immediately after the five consciousnesses, no bodily action, no verbal action is initiated— meaning, immediately after the five consciousnesses, even by the mind-element, no bodily action, no verbal action is initiated. By the five consciousnesses, no wholesome or unwholesome state is undertaken— meaning, by the five consciousnesses, no wholesome or unwholesome state is undertaken. And immediately after the five consciousnesses, no wholesome or unwholesome state is undertaken— meaning, immediately after the five consciousnesses, even by the mind-element, no wholesome or unwholesome state is undertaken. By the five consciousnesses, one does not enter, one does not emerge— meaning, by the five consciousnesses, one does not enter, one does not emerge. And immediately after the five consciousnesses, one does not enter, one does not emerge— meaning, immediately after the five consciousnesses, even by the mind-element, one does not enter, one does not emerge. By the five consciousnesses, one does not pass away, one does not arise— meaning, by the five consciousnesses, one does not pass away, one does not arise. And immediately after the five consciousnesses, one does not pass away, one does not arise— meaning, immediately after the five consciousnesses, even by the mind-element, one does not pass away, one does not arise. By the five consciousnesses, one does not sleep, one does not awaken, one does not see dreams— meaning, by the five consciousnesses, one does not sleep, one does not awaken, one does not see dreams. And immediately after the five consciousnesses, one does not sleep, one does not awaken, one does not see dreams— meaning, immediately after the five consciousnesses, even by the mind-element,