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not know the names of grasses, wood, and plants? Yes. If an Arahant does not know the names and clans of men and women, does not know the right path and the wrong path, does not know the names of grasses, wood, and plants, then indeed it should be said: ‘There is ignorance in an Arahant.’ An Arahant does not know the names and clans of men and women, does not know the right path and the wrong path, does not know the names of grasses, wood, and plants, is there ignorance in an Arahant? Yes. Does an Arahant not know the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or Arahantship? It should not be said so... (etc.) The discourse on ignorance is concluded. 2. The Second Chapter (12) 3. Discourse on Doubt 318. Is there doubt in an Arahant? Yes. Is there in an Arahant perplexity, the obsession of perplexity, the fetter of perplexity, the hindrance of perplexity? It should not be said so... (etc.) Is there not in an Arahant perplexity, the obsession of perplexity, the fetter of perplexity, the hindrance of perplexity? Yes. If there is not in an Arahant perplexity, the obsession of perplexity, the fetter of perplexity, the hindrance of perplexity, then indeed it should not be said: ‘There is doubt in an Arahant.’ Is there doubt in an ordinary person? Is there in him perplexity, the obsession of perplexity, the fetter of perplexity, the hindrance of perplexity? Yes. Is there doubt in an Arahant? Is there in him perplexity, the obsession of perplexity, the fetter of perplexity, the hindrance of perplexity? It should not be said so... (etc.) Is there doubt for an Arahant? Is there not for him perplexity, the arising of perplexity, the fetter of perplexity, the hindrance of perplexity? Yes. Is there doubt for an ordinary person? Is there not for him perplexity, the arising of perplexity, the fetter of perplexity, the hindrance of perplexity? It should not be said thus... Is there doubt for an Arahant? Yes. Is there doubt for an Arahant in the Teacher, doubt in the Dhamma, doubt in the Saṅgha, doubt in the training, doubt in the past, doubt in the future, doubt in both past and future, doubt in the dependently arisen phenomena of conditionality? It should not be said thus. Is there not doubt for an Arahant in the Teacher, doubt in the Dhamma... doubt in the dependently arisen phenomena of conditionality? Yes. If indeed there is not doubt for an Arahant in the Teacher, doubt in the Dhamma... doubt in the dependently arisen phenomena of conditionality, then indeed it should not be said – "there is doubt for an Arahant." Is there doubt for an ordinary person, is there for him doubt in the Teacher, doubt in the Dhamma... doubt in the dependently arisen phenomena of conditionality? Yes. Is there doubt for an Arahant, is there for him doubt in the Teacher, doubt in the Dhamma... doubt in the dependently arisen phenomena of conditionality? It should not be said thus. Is there doubt for an Arahant, is there not for him doubt in the Teacher, doubt in the Dhamma... doubt in the dependently arisen phenomena of conditionality? Yes. Is there doubt for an ordinary person, is there not for him doubt in the Teacher, doubt in the Dhamma... doubt in the dependently arisen phenomena of conditionality? It should not be said thus. 319. Is there doubt for an Arahant? Yes. Is it not that for an Arahant, lust is abandoned, its root cut off, made like a palm-stump, rendered non-existent, not liable to arise in the future? Yes. If indeed for an Arahant, lust is abandoned, its root cut off, made like a palm-stump, rendered non-existent, not liable to arise in the future, then indeed it should not be said – "there is for an Arahant "Is there doubt?" Is there doubt for an Arahant? Yes. Has not hatred been abandoned by an Arahant? Has not delusion been abandoned? Has not shamelessness been abandoned? Has not the path for abandoning lust been developed? Have not the factors of enlightenment been developed? For abandoning hatred, for abandoning shamelessness, has not the path been developed? Have not the factors of enlightenment been developed? Is not an Arahant free from lust, free from hatred, free from delusion? Has not what is to be realized been realized? Yes. If an Arahant is free from lust, free from hatred, free from delusion, and what is to be realized has been realized, then it should not be said: "There is doubt for an Arahant." 320. Is there doubt for an Arahant? For an Arahant skilled in his own doctrine, there is doubt. For an Arahant skilled in another's doctrine, there is no doubt. Is there doubt for an Arahant skilled in his own doctrine? Yes. Is there doubt for an Arahant skilled in another's doctrine? It should not be said so. Is there no doubt for an Arahant skilled in another's doctrine? Yes. Is there no doubt for an Arahant skilled in his own doctrine? It should not be said so. For an Arahant skilled in his own doctrine, lust is abandoned; is there doubt for him? Yes. For an Arahant skilled in another's doctrine, lust is abandoned; is there doubt for him? It should not be said so. For an Arahant skilled in his own doctrine, hatred is abandoned, delusion is abandoned, shamelessness is abandoned. The path for abandoning lust is developed, the factors of enlightenment are developed. For abandoning hatred, for abandoning delusion, for abandoning shamelessness, the path is developed, the factors of enlightenment are developed. An Arahant skilled in his own doctrine is free from lust, free from hatred, free from delusion. What is to be realized has been realized. Is there doubt for him? Yes. An Arahant skilled in another's doctrine is free from lust, free from hatred, free from delusion. What is to be realized has been realized. Is there doubt for him? It should not be said so. For an Arahant skilled in another's doctrine, lust is abandoned; is there no doubt for him? Yes. For an Arahant skilled in his own doctrine, lust is abandoned; is there no doubt for him? It should not be said so. For an Arahant skilled in another's doctrine, a... For the Arahant, aversion is abandoned... delusion is abandoned... shamelessness is abandoned... The path for abandoning greed is developed... the factors of awakening are developed... for abandoning aversion... for abandoning delusion... for abandoning shamelessness, the path is developed... the factors of awakening are developed... The Arahant, skilled in others' doctrines, is free from greed, free from aversion, free from delusion... What is to be realized has been realized, is there doubt for him? Yes. The Arahant, skilled in the true Dhamma, is free from greed, free from aversion, free from delusion... What is to be realized has been realized, is there doubt for him? It should not be said thus... 321. Is there doubt for the Arahant? Yes. Has it not been said by the Blessed One – "Monks, I declare the destruction of the taints for one who knows, for one who sees, not for one who does not know, not for one who does not see! And what, monks, is it that one knows, what is it that one sees, for the destruction of the taints to occur? 'Such is form'... 'Such is the cessation of consciousness' – Thus, monks, for one who knows thus, for one who sees thus, there is the destruction of the taints." Is there such a discourse? Yes. Therefore, it should not be said – "There is doubt for the Arahant." Is there doubt for the Arahant? Yes. Has it not been said by the Blessed One – "Monks, I declare the destruction of the taints for one who knows, for one who sees, not for one who does not know, not for one who does not see! And what, monks, is it that one knows, what is it that one sees, for the destruction of the taints to occur? 'This is suffering,' monks... 'This is the path leading to the cessation of suffering' – for one who knows and sees thus, there is the destruction of the taints. Thus, monks, for one who knows thus, for one who sees thus, there is the destruction of the taints." Is there such a discourse? Yes. Therefore, it should not be said – "There is doubt for the Arahant." Is there doubt for the Arahant? Yes. Has it not been said by the Blessed One – "Monks, not fully knowing, not fully understanding, not dispassionately observing, not abandoning all, one is incapable of the destruction of suffering; but fully knowing, fully understanding, dispassionately observing, abandoning all, one is capable of the destruction of suffering!" Is there such a discourse? Yes. Therefore, it should not be said – "There is doubt for the Arahant." ” Does an Arahant have doubt? Yes. Has it not been said by the Blessed One: “With the attainment of vision… …he is incapable of six things”? Is there such a discourse? Yes. Then it should not be said: “An Arahant has doubt.” Does an Arahant have doubt? Yes. Has it not been said by the Blessed One: “Monks, when the stainless, immaculate Eye of Dhamma arose in a noble disciple— ‘Whatever is of the nature to arise, all that is of the nature to cease’— with the arising of vision, monks, three fetters are abandoned by the noble disciple: personality view, doubt, and adherence to rites and rituals”? Is there such a discourse? Yes. Then it should not be said: “An Arahant has doubt.” Does an Arahant have doubt? Yes. Has it not been said by the Blessed One: “When the truths become manifest, To the ardent, meditating brahmin; Then all his doubts vanish, Because he understands things with their cause.” “When the truths become manifest, To the ardent, meditating brahmin; Then all his doubts vanish, Because he knows the destruction of conditions.” “When the truths become manifest, To the ardent, meditating brahmin; He stands dispelling the army of Māra, Like the sun illuminating the sky.” “Whatever doubts there are, here or hereafter, Known by oneself or known by others; Those meditating ones abandon all of them, The ardent ones practicing the holy life.”