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this is knowledge of the origin of volitional formations, this is knowledge of the cessation of volitional formations, of the path leading to the cessation of volitional formations. knowledge of the path. Therein, what is knowledge of formations? The wisdom, the understanding that arises concerning formations…etc…non-delusion, investigation of phenomena, right view – this is called “knowledge of formations.” Concerning the origin of formations…etc…concerning the cessation of formations…etc…concerning the path leading to the cessation of formations, the wisdom, the understanding that arises…etc…non-delusion, investigation of phenomena, right view – this is called “knowledge of the path leading to the cessation of formations.” Thus, the knowledge-basis is fourfold. The Fours. 5. The Section on Fives 804. (1) Therein, what is right concentration with five factors? Pervasion with rapture, pervasion with happiness, pervasion with mind, pervasion with light, the sign of reviewing. The wisdom in the first two jhānas is pervasion with rapture. The wisdom in the three jhānas is pervasion with happiness. Knowledge of others’ minds is pervasion with mind. The divine eye is pervasion with light. The knowledge of reviewing for one who has emerged from that concentration is the sign of reviewing. This is called right concentration with five factors. (2) Therein, what is right concentration with five knowledges? “This concentration is pleasant in the present and has a pleasant result in the future”—this knowledge arises within oneself. “This concentration is noble, unworldly”—this knowledge arises within oneself. “This concentration is not resorted to by ignoble persons”—this knowledge arises within oneself. “This concentration is peaceful, sublime, attained by pacification, attained by unification, not attained by forceful suppression or restraint”—this knowledge arises within oneself. “And I enter this concentration mindfully, and I emerge from it mindfully”—this knowledge arises within oneself. This is right concentration with five knowledges. Thus, the knowledge-basis is fivefold. The Fives. 6. The Section on Sixes 805. Therein, what is wisdom in the six supernormal knowledges? Knowledge of psychic powers, knowledge of the purification of the divine ear element, knowledge of others’ minds, knowledge of the recollection of past lives, knowledge of the passing away and reappearance of beings, knowledge of the destruction of the taints. knowledge – this wisdom in the six super-knowledges. Thus, the basis of knowledge in six ways. The Sixes. 7. Description of the Sevens 806. Therein, what are the seventy-seven bases of knowledge? Knowledge that birth is the condition for aging-and-death, knowledge that when there is no birth, there is no aging-and-death, knowledge that even in the past, birth was the condition for aging-and-death, knowledge that when there was no birth, there was no aging-and-death, knowledge that even in the future, birth will be the condition for aging-and-death, knowledge that when there will be no birth, there will be no aging-and-death. And that knowledge of the stability of the Dhamma, that too is knowledge that it is subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. Knowledge that existence is the condition for birth... Knowledge that clinging is the condition for existence... Knowledge that craving is the condition for clinging... Knowledge that feeling is the condition for craving... Knowledge that contact is the condition for feeling... Knowledge that the six sense bases are the condition for contact... Knowledge that name-and-form is the condition for the six sense bases... Knowledge that consciousness is the condition for name-and-form... Knowledge that formations are the condition for consciousness... Knowledge that ignorance is the condition for formations, knowledge that when there is no ignorance, there are no formations, knowledge that even in the past, ignorance was the condition for formations, knowledge that when there was no ignorance, there were no formations, knowledge that even in the future, ignorance will be the condition for formations, knowledge that when there will be no ignorance, there will be no formations. And that knowledge of the stability of the Dhamma, that too is knowledge that it is subject to destruction, subject to vanishing, subject to dispassion, subject to cessation. These are the seventy-seven bases of knowledge. Thus, the basis of knowledge in seven ways. The Sevens. 8. Description of the Eights 807. Therein, what is the wisdom in the four paths and four fruits? Wisdom in the path of stream-entry, wisdom in the fruit of stream-entry, wisdom in the path of once-returning, wisdom in the fruit of once-returning, wisdom in the path of non-returning, wisdom in the fruit of non-returning, wisdom in the path of arahantship, wisdom in the fruit of arahantship – this is the wisdom in the four paths and four fruits. Thus, the basis of knowledge in eight ways. The Eights. 9. Description of the Nines Now, what is wisdom in the nine progressive attainments of dwelling? Wisdom in the attainment of the first jhana, wisdom in the attainment of the second jhana, wisdom in the attainment of the third jhana, wisdom in the attainment of the fourth jhana, wisdom in the attainment of the dimension of infinite space, wisdom in the attainment of the dimension of infinite consciousness, wisdom in the attainment of the dimension of nothingness, wisdom in the attainment of the dimension of neither perception nor non-perception, the reviewing knowledge of one arisen from the attainment of the cessation of perception and feeling – this is wisdom in the nine progressive attainments of dwelling. Thus, the basis of knowledge in nine ways. The Nine. 10. The Exposition of the Tens 809. (1) Therein, what is the Tathāgata's knowledge, as it really is, of what is possible as possible, and what is impossible as impossible? Here, the Tathāgata knows: "This is impossible, there is no opportunity, that a person endowed with right view would regard any formation as permanent. This possibility does not exist." "But this possibility exists, that an ordinary person would regard any formation as permanent. This possibility exists," he knows. "This is impossible, there is no opportunity, that a person endowed with right view would regard any formation as pleasant. This possibility does not exist," he knows. "But this possibility exists, that an ordinary person would regard any formation as pleasant. This possibility exists," he knows. "This is impossible, there is no opportunity, that a person endowed with right view would regard any phenomenon as having a self. This possibility does not exist," he knows. "But this possibility exists, that an ordinary person would regard any phenomenon as having a self. This possibility exists," he knows. "This is impossible, there is no opportunity, that a person endowed with right view would deprive their mother of life. This possibility does not exist," he knows. "But this possibility exists, that an ordinary person would deprive their mother of life. This possibility exists," he knows. This is impossible, there is no opportunity, that a person endowed with right view would deprive their father of life... It is not possible, it cannot be, that an Arahant would: intentionally take life; take what is not given; engage in sexual intercourse; intentionally speak a lie; accumulate things for sensual enjoyment as they did when a householder; with malicious intent, cause the Tathāgata's blood to flow; split the Saṅgha; declare another teacher; generate an eighth existence. This is not a possibility," he knows. "But this is a possibility, that an ordinary person would generate an eighth existence; this is a possibility," he knows. "It is not possible, it cannot be, that in one world-system, two Arahants, Fully Self-Awakened Ones, would arise simultaneously, not before and not after. This is not a possibility," he knows. "But this is a possibility, that in one world-system, one Arahant, Fully Self-Awakened One, would arise; this is a possibility," he knows. "It is not possible, it cannot be, that in one world-system, two Wheel-turning Monarchs would arise simultaneously, not before and not after. This is not a possibility," he knows. "But this is a possibility, that in one world-system, one Wheel-turning Monarch would arise; this is a possibility," he knows. "It is not possible, it cannot be, that a woman would be an Arahant, a Fully Self-Awakened One. This is not a possibility," he knows. "But this is a possibility, that a man would be an Arahant, a Fully Self-Awakened One; this is a possibility," he knows. "It is not possible, it cannot be, that a woman would be a Wheel-turning Monarch. This is not a possibility," he knows. "But this is a possibility, that a man would be a Wheel-turning Monarch; this is a possibility," he knows. "It is not possible, it cannot be, that a woman would perform the role of Sakka, perform the role of Māra, perform the role of Brahmā. This is not a possibility," he knows. "But this is a possibility, that a man would perform the role of Sakka, perform the role of Māra, perform the role of Brahmā; this is a possibility," he knows. "It is not possible, it cannot be, that for bodily misconduct, a desirable, lovely, agreeable result would arise. This is not a possibility." ...he understands. "It is indeed a possibility that for bodily misconduct an undesirable, unpleasant, disagreeable result might arise. This is a possibility," he understands. "It is impossible, there is no opportunity that for verbal misconduct, or for mental misconduct, a desirable, pleasant, agreeable result might arise. This is not a possibility," he understands. "It is indeed a possibility that for verbal misconduct, or for mental misconduct,