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for phenomena not to arise from causes and conditions, knowing that to be impossible, he knows the possible as possible and the impossible as impossible, as it really is. "Yampi" means by which knowledge. "Kammasamādānānaṃ" means of wholesome and unwholesome deeds undertaken and done, or "kammasamādāna" is just the deed itself. "Ṭhānaso hetuso" means by way of condition and by way of cause. There, destiny, rebirth-basis, time, and application are the basis for the result; kamma is the cause. "Sabbatthagāmini" means leading to all destinations and not leading to destinations. "Paṭipadā" means the path. "Knows as it really is" means: Even if many people kill only one living being, although the volition of all is directed at that one's life-faculty, yet their kamma is of various kinds. Among them, one does it with zeal, having arisen desire; one does it, pressed by others, saying "Come, you do it too"; one acts as if having similar desire, not being restrained. Therefore, among them, one is reborn in hell by that very kamma, one in the animal realm, one in the realm of hungry ghosts. The Tathāgata knows this at the very moment of exertion: "Because of exertion in this manner, this one will be reborn in hell, this one in the animal realm, this one in the realm of hungry ghosts." Even when reborn in hell, he knows: "This one will be reborn in the great hell, this one in the minor hell." Even when reborn in the animal realm, he knows: "This one will be legless, this one two-legged, this one four-legged, this one many-legged." Even when reborn in the realm of hungry ghosts, he knows: "This one will be tormented by craving, this one by hunger and thirst, this one living on what others give." And among these kammas, he knows: "This kamma will draw a rebirth, this one will be a supporting result for a rebirth given by another." Similarly, when all the villagers together give almsfood, although the volition of all is directed at the almsfood, yet their kamma is of various kinds. Among them, one does it with zeal, and so on, all is similar to the previous case. Therefore, among them, some are reborn in the deva world... some are reborn in the human world. The Tathāgata knows this at the moment of their striving. "Because of striving in this way, this one will be reborn in the human world, this one in the deva world; and there, this one in a khattiya family, this one in a brāhmaṇa family, this one in a vessa family, this one in a sudda family, this one among the devas who control creations of others, this one among the devas who delight in creation, this one among the Tusita devas, this one among the Yāma devas, this one among the Tāvatiṃsa devas, this one among the Cātumahārājika devas, this one among the earth devas," and so on, he knows that specific distinction — the low and the excellent, the beautiful and the ugly, the few attendants and the many attendants, and so forth — in each case, at the very moment of their striving. Similarly, when they begin insight meditation, he knows: "In this way, this one will not be able to discern anything; this one will only distinguish the great elements; this one will remain in the comprehension of rūpa; this one will remain in the comprehension of arūpa; this one will remain in the comprehension of nāma-rūpa; this one will remain in the comprehension of conditions; this one will remain in insight based on characteristics as objects; this one will attain the first fruit; this one will attain the second fruit; this one will attain the third fruit; this one will attain arahantship." Even when they are performing kasiṇa preliminary work, he knows: "For this one, it will only be preliminary work; this one will produce a sign; this one will attain absorption; this one, making jhāna the basis, will begin insight meditation and attain arahantship." "Many elements" (anekadhātu) means many elements, such as the eye element and so forth, or the kāma element and so forth. "Various elements" (nānādhātu) means elements of various kinds, due to the distinct characteristics of those very elements. "World" (loka) means the world of aggregates, sense bases, and elements. "Knows as it truly is" (yathābhūtaṃ pajānāti) means he penetrates the true nature of those elements without distortion. "Of beings with various inclinations" (nānādhimuttikataṃ) means the state of having various inclinations, such as low and so forth. "Of other beings" (parasattānaṃ) means of principal beings. "Of other individuals" (parapuggalānaṃ) means of other, inferior beings. Or these two terms are one and the same meaning, but are stated in two ways for the sake of those to be trained. "The superiority and inferiority of the faculties" (indriyaparopariyattaṃ) means the higher and lower states of the faculties such as faith and so forth, and their growth and decline. This is the meaning. Of the jhānas, vimokkhas, samādhis, and samāpattis: of the four jhānas, beginning with the first; of the eight vimokkhas, beginning with "rūpī rūpāni passati" (one with form sees forms); of the three samādhis, beginning with savitakka savicāra (with initial and sustained application); and of the nine anupubbasamāpattis (successive attainments), beginning with the attainment of the first jhāna. Saṃkilesa means the states conducive to decline. Vodāna means the states conducive to distinction. Vuṭṭhāna means the perfected jhāna and the bhavaṅga and fruition attainments, as stated thus: "Vodāna is also vuṭṭhāna, and rising from that and that samādhi is also vuṭṭhāna" (Vibh. 828). For the lower perfected jhāna is the proximate cause for the higher, higher jhāna; therefore, it is said, "vodāna is also vuṭṭhāna." Rising from all jhānas occurs through bhavaṅga; rising from the attainment of cessation occurs through fruition attainment. Referring to this, it is said, "rising from that and that samādhi is also vuṭṭhāna." The determination of all knowledges with an elaborate explanation is stated in the Sammohavinodanī, the Vibhaṅga Commentary (VibhA. 760). However, the discourse on the knowledge of past lives, the divine eye, and the destruction of the taints has already been elaborated in the Verañja section (Pārā. 12). "These, Sāriputta," refers to what I previously said: "These, Sāriputta, are the ten powers of the Tathāgata." He thus affirms that these are those. Here, there is a discussion among other debaters: "The knowledge of the ten powers is not a separate entity; it is merely a subdivision of omniscience." This should not be seen that way. For the knowledge of the ten powers is one thing, and omniscience is another. The knowledge of the ten powers knows only its own specific function; omniscience knows that as well as everything else remaining. Among the ten powers, the first knows only what is possible and impossible; the second, only the results of various actions; the third, only the determination of actions; the fourth, only the causes of the diversity of elements; the fifth, only the dispositions and inclinations of beings; the sixth, only the keenness and dullness of the faculties; the seventh, only the jhānas and so on. together with their defilements, etc.; eighth, the continuity of aggregates of past existences; ninth, the passing away and rebirth of beings; tenth, the discernment of truths. But the Omniscient Knowledge knows what is to be known by these, and also beyond that; but it does not perform all the functions of these. For it cannot, being absorption, attain (the object); it cannot, being psychic power, perform transformations; it cannot, being the path, eradicate defilements. Thus, because the Blessed One is endowed with the aforementioned bodily strength and knowledge strength, he is called "the Ten-Powered One." He is endowed with ten factors of one beyond training, thus: "Right view beyond training, right intention beyond training, right speech beyond training, right action beyond training, right livelihood beyond training, right effort beyond training, right mindfulness beyond training, right concentration beyond training, right knowledge beyond training, right liberation beyond training" (Dī. Ni. 3.348, 360) – he is endowed with these ten qualities of one beyond training, thus stated. And all these, right view beyond training and so forth, are indeed qualities associated with the fruit (of arahantship). Here, right view and right knowledge, in these two instances, wisdom is spoken of: "Right view in the sense of right seeing, right knowledge in the sense of right knowing." For there is a specific mode of occurrence in the sphere of seeing and knowing. And by this term "right liberation," it should be understood that the remaining qualities associated with the attainment of the fruit (of arahantship) are included. For even the qualities associated with the noble fruit attain the designation "liberation" by virtue of being completely liberated from their opponents. 59. "Quiet by the sound of speech" means quiet by the sound of speech even of travelers passing by the vicinity of the monastery. "By the din of the city" means by the din of people in the city, in the sense of being undifferentiated. For "din" is a sound produced by people coming together in one place. "Of people moving about" means of people moving inside. "Suitable for people's secret activities" means suitable and appropriate for people's secret actions. "Conducive to seclusion" means being alone... appropriate for the meaning. The meaning here is quite clear. The description of the meeting with Bimbisāra is finished. The description of Sāriputta and Moggallāna's going forth 60. Now, showing the explanation of unfamiliar words in phrases like "At that time, Sañcaya the wanderer," he says "Sāriputta and Moggallāna," and so on. Therein, Sāriputta is the son of the Brāhmaṇī Sārī; Moggallāna is the son of the Brāhmaṇī Moggalī. It is said that Sāriputta, even before our Lord was born, conceived in the womb of a Brāhmaṇī named Sārī