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But this does not arise for just anyone, but only for great beings who are known. Even there, knowledge conforming to the truth arises only for two kinds of Bodhisattas. The remaining wisdom is for all. It should be understood that it arises for those who have perfected their perfections and have great wisdom. "Obtains by hearing from another" means that all knowledge obtained by seeing actions done or caused to be done by others, or by hearing the words of someone speaking, or by learning from a teacher, is indeed obtained by hearing from another. "For one who has attained" means for one who possesses attainment; the wisdom arising in internal attainment is called wisdom born of development. 769. "Concerning giving" means on account of giving; it means due to the condition of the intention of giving. "Obtains through giving" means for one who obtains giving; it means for one who attains. "Which arises" means that the wisdom which arises thus, conjoined with the intention of giving, is called wisdom born of giving. But this arises in three ways: as the prior intention of one thinking, "I will give a gift," as the intention of giving, and as the subsequent intention of one reflecting on the gift given. "Concerning virtue, obtains through virtue" means that here too, the wisdom born of virtue is understood as conjoined with the intention of virtue. This too arises in three ways: as the prior intention of one thinking, "I will perfect virtue," as the intention of perfecting virtue, and as the subsequent intention of one reflecting on the virtue perfected. Wisdom born of development has already been described below. 770. Regarding higher virtue, wisdom, etc., virtue, etc., should be understood in two ways: virtue, higher virtue; mind, higher mind; wisdom, higher wisdom. Therein, "Whether Tathāgatas arise or do not arise, that element remains, the fixed nature of the Dhamma, the orderliness of the Dhamma" (SN 2.20; AN 3.137). According to this teaching, both the five precepts and the ten precepts are called virtue. For it exists whether Tathāgatas arise or do not arise. Who promulgates them when they do not arise? Ascetics and wanderers, omniscient Bodhisattas, and wheel-turning monarchs promulgate them. When a Fully Enlightened Buddha has arisen, the Sangha of monks, the Sangha of nuns, male lay followers, and female lay followers promulgate them. However, the virtue of the Pātimokkha restraint All the precepts, superior, arise only in a Tathāgata who has arisen, not in one who has not arisen. And only omniscient Buddhas establish them. "In transgressing this rule, this is what it is called," for such establishment is beyond the scope of others, it is the domain of Buddhas alone, the power of Buddhas. Thus, because the Pātimokkhasaṃvara is higher virtue, therefore, to show that higher virtue wisdom, "for one restrained by the Pātimokkhasaṃvara," and so on, was said. However, the eight attainments with a basis in absorption, collected by the same system mentioned below, are called mind. For that exists in a Tathāgata who has arisen, and in one who has not arisen. Who develops them in one who has not arisen? Ascetics and wanderers, omniscient Bodhisattas, and wheel-turning monarchs. When the Blessed One has arisen, monks and others with special aims also develop them. But the eight attainments with a basis in insight, superior to all minds, arise only in a Tathāgata who has arisen, not in one who has not arisen. And only omniscient Buddhas establish these. Thus, because the eight attainments are higher mind, therefore, to show that higher mind wisdom, "for one attaining the form and formless absorptions," and so on, was said. However, the knowledge of the result of actions, collected by the same system mentioned below, is called wisdom. For that exists in a Tathāgata who has arisen, and in one who has not arisen. In one who has not arisen, it arises through gifts like Velāma's and Vessantara's; when one has arisen, there is no measure to those who, with that knowledge, cause great giving to proceed. But the wisdom of the paths and fruits, superior to all wisdoms, arises only in a Tathāgata who has arisen, and proceeds extensively, not in one who has not arisen. Thus, because the wisdom of the paths and fruits is higher wisdom, therefore, to show wisdom with surpassing wisdom, "in the four paths," and so on, was said. Here, it may occur: virtue, higher virtue; mind, higher mind; wisdom, higher wisdom— in these six categories, on which is insight wisdom based? It is based on higher wisdom. Therefore, just as taking up a small umbrella or flag, a surpassing umbrella As the banner is called the supreme banner, so too, taking up the five precepts, the ten precepts, the Pātimokkha restraint precepts, is called 'supreme virtue'; taking up the eight attainments based on absorption, the eight attainments based on insight are called 'supreme mind'; taking up the wisdom of ownership of deeds, the wisdom of insight, the wisdom of the path, and the wisdom of fruition are called 'supreme wisdom'. 771. In the explanation of skill in gain, since 'gains' means growth, it is twofold: from the cessation of disadvantage and from the arising of advantage; 'loss' means no growth, and it too is twofold: from the cessation of advantage and from the arising of disadvantage; therefore, to show that, it is said, "He attends to these things." What is called this? The wisdom in the non-arising and abandoning of unwholesome states and in the arising and establishment of wholesome states – this is called skill in gain. But what is this? The wisdom in the non-arising and cessation of wholesome states and in the arising and establishment of unwholesome states – this is called skill in loss. Let skill in gain be wisdom; how is skill in loss also called wisdom? For only the wise one knows, 'For me, attending in this way, unarisen wholesome states do not arise, and arisen ones cease; unarisen unwholesome states arise, and arisen ones increase.' Knowing thus, he does not allow unarisen unwholesome states to arise, and he abandons those that have arisen; he causes unarisen wholesome states to arise, and he brings arisen ones to the perfection of development. Thus, skill in loss should also be understood as wisdom. All the means there are wisdom as skill in means, but this should be understood only in terms of knowing the place of origin and the cause for the treatment of an urgent matter or fear that has arisen. The rest is straightforward in meaning everywhere. Explanation of the Section on Threes. (4.) Explanation of the Section on Fours 793. In the section on the four kinds of objects of knowledge, in "There is giving," etc., the meaning should be understood by this method: "There is a result because of the condition of giving." What is called this? The knowledge that 'this deed is one's own, this is not one's He knows, "This is action ownership knowledge," this is the meaning. Therein, three kinds of bodily misconduct, four kinds of verbal misconduct, three kinds of mental misconduct—this is called not one's own action. The ten kinds of good conduct through the three doors are called one's own action. All unwholesome actions, whether of oneself or another, are called not one's own action. Why? Because they destroy benefit and generate harm. All wholesome actions, whether of oneself or another, are called one's own action. Why? Because they destroy harm and generate benefit. Standing in this action ownership knowledge, capable of knowing thus, having given much alms, having fulfilled morality, having undertaken the observance day, having experienced happiness with happiness, attainment with attainment, there is no counting the number of those who have attained Nibbana. Just as a wealthy man, having loaded five hundred carts with ghee, honey, molasses, and the like, as well as salt, sesame, rice, and the like, having set out on a desert road, when a need arises for some reason, because all the equipment has been taken, he does not worry, he does not fret, he reaches safety with ease; even so, standing in this action ownership knowledge, having given much alms…pe… there is no counting the number of those who have attained Nibbana. Setting aside the knowledge conforming to the truths—because it conforms to the path truth and the ultimate truth, the insight knowledge that has obtained the name "conforming to the truths"—setting that aside, all the remaining defiled wholesome wisdom is action ownership knowledge, this is the meaning. 794. Knowledge associated with the path, this knowledge pertaining to suffering—here, the single path knowledge is included in four places by way of a single penetration of the four truths. 796. Knowledge of the Dhamma—here, let the path wisdom be called knowledge of the Dhamma by way of a single penetration of the four truths; how is the fruition wisdom called knowledge of the Dhamma? By way of the cessation truth. These two kinds of wisdom, being without another's condition, manifest in the meaning, and operating in the noble truths from the point of view of function and object, are therefore knowledge of the Dhamma. These should be understood. Here, in "So iminā dhammena," the path knowledge is called "dhamma" because it has the dhamma as its object, or "dhamma" is used in the instrumental sense, meaning "by knowing this dhamma"; it means "by the path knowledge that stands having known the four noble truths." "Diṭṭhena" means "by seeing"; it means "by standing having seen the dhamma." "Pattena" means "by attaining the dhamma," because one stands having attained the four noble truths. "Viditena" means "by knowing"; by the path knowledge, the four noble truths are known, made manifest. Therefore, it is called "known dhamma." By that known dhamma. "Pariyogāḷhena" means "by standing having fully grasped the four noble truths." "Nayaṃ neti" means "it leads the inference" to the past and the future;