English
an undesirable, unpleasant, disagreeable result might arise. This is a possibility," he understands. "It is impossible, there is no opportunity that for bodily good conduct an undesirable, unpleasant, disagreeable result might arise. This is not a possibility," he understands. "It is indeed a possibility that for bodily good conduct a desirable, pleasant, agreeable result might arise. This is a possibility," he understands. "It is impossible, there is no opportunity that for verbal good conduct, or for mental good conduct, an undesirable, unpleasant, disagreeable result might arise. This is not a possibility," he understands. "It is indeed a possibility that for verbal good conduct, or for mental good conduct, a desirable, pleasant, agreeable result might arise. This is a possibility," he understands. "It is impossible, there is no opportunity that one endowed with bodily misconduct, because of that, due to that condition, with the breaking up of the body, after death, might arise in a good destination, a heavenly world. This is not a possibility," he understands. "It is indeed a possibility that one endowed with bodily misconduct, because of that, due to that condition, with the breaking up of the body, after death, might arise in a state of woe, a bad destination, a lower realm, hell. This is a possibility," he understands. "It is impossible, there is no opportunity that one endowed with verbal misconduct, or with mental misconduct, because of that, due to that condition, with the breaking up of the body, after death, might arise in a good destination, a heavenly world. This is not a possibility," he understands. "It is indeed a possibility that one endowed with verbal misconduct, or with mental misconduct... owing to that, conditioned by that, with the breaking up of the body, after death, one might arise in a state of woe, a bad destination, a downfall, hell. This is a possibility, he understands. "This is impossible, there is no opportunity, that one endowed with good bodily conduct, owing to that, conditioned by that, with the breaking up of the body, after death, might arise in a state of woe, a bad destination, a downfall, hell. This is not a possibility," he understands. "But this is a possibility, that one endowed with good bodily conduct, owing to that, conditioned by that, with the breaking up of the body, after death, might arise in a good destination, a heavenly world. This is a possibility," he understands. "This is impossible, there is no opportunity, that one endowed with good verbal conduct... ...that one endowed with good mental conduct, owing to that, conditioned by that, with the breaking up of the body, after death, might arise in a state of woe, a bad destination, a downfall, hell. This is not a possibility," he understands. "But this is a possibility, that one endowed with good verbal conduct... ...that one endowed with good mental conduct, owing to that, conditioned by that, with the breaking up of the body, after death, might arise in a good destination, a heavenly world. This is a possibility," he understands. "Whatever phenomena, for whatever phenomena, are causes, conditions, dependently arisen, that is a possibility. Whatever phenomena, for whatever phenomena, are not causes, not conditions, not dependently arisen, that is an impossibility." The wisdom, the understanding there... ...non-delusion, investigation of phenomena, right view – this is the Tathāgata's knowledge of possibilities as possibilities and impossibilities as impossibilities, knowledge as it really is. 810. (2) What is there of the Tathāgata's knowledge as it really is of the result of actions undertaken in the past, future, and present, in terms of possibility and cause? Here the Tathāgata understands: "There are some evil actions undertaken which are obstructed by a good destination and do not ripen. There are some evil actions undertaken which are obstructed by a good physical form and do not ripen. There are some evil actions undertaken which are obstructed by a good time and do not ripen. There are some evil actions undertaken hindered by success in application, do not ripen. "Some evil actions undertaken ripen due to misfortune in destination. Some evil actions undertaken ripen due to misfortune in physical form. Some evil actions undertaken ripen due to misfortune in time. Some evil actions undertaken ripen due to misfortune in application. "Some wholesome actions undertaken hindered by misfortune in destination, do not ripen. Some wholesome actions undertaken hindered by misfortune in physical form, do not ripen. Some wholesome actions undertaken hindered by misfortune in time, do not ripen. Some wholesome actions undertaken hindered by misfortune in application, do not ripen. "Some wholesome actions undertaken ripen due to success in destination. Some wholesome actions undertaken ripen due to success in physical form. Some wholesome actions undertaken ripen due to success in time. Some wholesome actions undertaken ripen due to success in application." That wisdom, understanding... and so on... non-delusion, investigation of phenomena, right view – this is the Tathāgata's knowledge as it really is, of the ripening, its basis and cause, of past, future, and present actions undertaken. 811. (3) What then is the Tathāgata's knowledge as it really is of the path leading everywhere? Here the Tathāgata knows: "This is the path, this is the practice leading to hell." He knows: "This is the path, this is the practice leading to the animal realm." He knows: "This is the path, this is the practice leading to the realm of hungry ghosts." He knows: "This is the path, this is the practice leading to the human world." He knows: "This is the path, this is the practice leading to the deva world." He knows: "This is the path, this is the practice leading to leading to Nibbāna" he understands. The wisdom there, the understanding... non-delusion, investigation of phenomena, right view – this is the Tathāgata's knowledge as it really is, of the path leading everywhere. 812. (4) What is the Tathāgata's knowledge as it really is, of the world of many and various elements? Here the Tathāgata understands the diversity of aggregates, he understands the diversity of sense bases, he understands the diversity of elements, he understands the diversity of the world of many and various elements. The wisdom there, the understanding... non-delusion, investigation of phenomena, right view – this is the Tathāgata's knowledge as it really is, of the world of many and various elements. 813. (5) What is the Tathāgata's knowledge as it really is, of the diverse dispositions of beings? Here the Tathāgata understands: "There are beings of inferior disposition, there are beings of superior disposition. Beings of inferior disposition associate with, frequent, and attend upon beings of inferior disposition. Beings of superior disposition associate with, frequent, and attend upon beings of superior disposition. "In the past too, beings of inferior disposition associated with, frequented, and attended upon beings of inferior disposition; beings of superior disposition associated with, frequented, and attended upon beings of superior disposition. "In the future too, beings of inferior disposition will associate with, frequent, and attend upon beings of inferior disposition; beings of superior disposition will associate with, frequent, and attend upon beings of superior disposition." The wisdom there, the understanding... non-delusion, investigation of phenomena, right view – this is the Tathāgata's knowledge as it really is, of the diverse dispositions of beings. 814. (6) What is the Tathāgata's knowledge as it really is, of the higher and lower states of the faculties of other beings, other persons? Here the Tathāgata understands the inclinations of beings, he understands their underlying tendencies, he understands their conduct, he understands their dispositions, those with little dust and those with much dust, those with sharp faculties and those with dull faculties, those of good aspect and those of bad aspect, those easy to instruct and d He knows beings, capable and incapable. 815. And what is the disposition of beings? ‘‘The world is eternal’’ or, ‘‘The world is not eternal’’ or, ‘‘The world is finite’’ or, ‘‘The world is infinite’’ or, ‘‘The soul is the same as the body’’ or, ‘‘The soul is one thing, the body another’’ or, ‘‘The Tathāgata exists after death’’ or, ‘‘The Tathāgata does not exist after death’’ or, ‘‘The Tathāgata both exists and does not exist after death’’ or, ‘‘The Tathāgata neither exists nor does not exist after death’’ or, thus beings are dependent on the view of existence or dependent on the view of non-existence. But without resorting to these two extremes, in the dependently arisen phenomena of conditionality, a conformable acceptance is attained, and knowledge as it is. This is the disposition of beings. 816. And what is the underlying tendency of beings? The underlying tendencies of beings are – the underlying tendency of sensual desire, the underlying tendency of aversion, the underlying tendency of conceit, the underlying tendency of views, the underlying tendency of doubt, the underlying tendency of desire for existence, the underlying tendency of ignorance. What in the world is dear, is agreeable, there the underlying tendency of lust lies latent in beings. What in the world is unpleasant, is disagreeable, there the underlying tendency of aversion lies latent in beings. Thus, in these two phenomena, ignorance is involved. Conceit, views, and doubt should be seen as having the same basis. This is the underlying tendency of beings. 817. And what is the conduct of beings? Meritorious volitional formation, demeritorious volitional formation, imperturbable volitional formation, or of the limited realm, or of the great realm – this is the conduct of beings. 818.