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Some here say that the three, moment and so on, are present; This is the object of the knowledge of others' minds. 1129. Just as when a handful of flowers is thrown into the sky; Inevitably, each stem pierces another stem. 1130. So too, when the mind of a great many people is attended to; Inevitably, one person's mind pierces another's. 1131. With which mind one attends, with which mind one knows; Since those two do not occur together, that is not appropriate. 1132. But since impulsion and attention attain different objects; It is declared to be inappropriate in an undesirable place. 1133. Therefore, by means of the present by continuity and duration; This becomes its present object. 1134. This present, called duration, is to be explained by the impulsion-series; Here is the method of explanation. 1135. When the powerful one attends to know another's mind; His attention-mind is called the present moment. 1136. Having then made that the object, with which it ceases. Indeed, four or five impulsion thoughts arise for him. 1137. The last thought of these is called the psychic power thought. The remaining thoughts are to be known as sense-sphere thoughts. 1138. But for all of these, that very thought which has ceased, becomes the object. Therefore, all of them 1139. come to have a single object, for they do not have diverse objects. Indeed, the determination of the path is from a present object. 1140. Even with a single object, only the psychic power mind knows the mind of another, not the others, just as 1141. the consciousness at the eye-door sees form and not another. Just so, that psychic power thought alone knows. 1142. Because its object is another's mind, it is an external object. The knowledge of penetrating minds also operates in eight ways. 1143. How does the knowledge of past lives operate in the eight divisions of objects, such as the limited and so on? 1144. In recollecting the sense-sphere aggregates, it is declared to be only a limited object. 1145. In recollecting the form-sphere and formless-sphere aggregates, it is to be known as a sublime object. 1146. When one recollects the path cultivated by oneself in the past, or the fruit, it becomes an immeasurable object. 1147. When recollecting the path, that is indeed a path-object. This is exclusively a past object. 1148. The knowledge of penetrating minds and the knowledge of beings' destinies according to their kamma are also past objects, even though, however, 1149. for the knowledge of penetrating minds, the past thought within seven days is declared to be its object. 1150. For the knowledge of beings' destinies according to their kamma, it is merely past volition. For the knowledge of past lives, there is nothing beyond its range. 1151. It is an internal object when recollecting one's own aggregates. It is an external object when recollecting the aggregates of others. 1152. In recollecting names and clans, it is an indescribable object. The knowledge of past lives also operates in eight ways. 1153. Present And in the limited, and in the external and internal; In these four phenomena, the divine eye operates. 1154. Similar to the divine ear, in the sphere of the divine eye's objects; Form and sound, of these two, this is indeed the distinction. 1155. And the knowledge of future events, in the eight divisions, starting with the limited; In the divisions of objects, how does it operate? 1156. Knowing that which will arise in the sense-sphere; It has a limited object, in future forms and formless states. 1157. And that which will arise, which might be a lofty object; "This one will develop the path, will realize the fruit." 1158. In such knowing, there is an immeasurable object; "He will develop the path," in knowing, the path is the object. 1159. Absolutely, this knowledge has future events as its object; Though mind-penetrating knowledge also has future events as its object. 1160. But then, that (knowledge) is within seven days; It knows only the mind, it is not an object of other things. 1161. For the knowledge of future events, the future is the object; "I shall become a deva"— thus, an internal object. 1162. "Tisso, Phusso, over there, will arise in the future"; In such knowing of that, it would be an external object. 1163. In knowing the name and clan of anyone in the future; Like knowledge of past lives, that is not an object to be stated. 1164. How does the knowledge of beings' destinies according to their karma, in the five divisions, starting with the limited; In the divisions of objects, how does it operate? 1165. In knowing sense-sphere karma, it would be a limited object; Similarly, for lofty karma, that is a lofty object. 1166. It knows only the past, therefore it has the past as its object; It is an internal object, in knowing one's own karma. 1167. It is an external object, in knowing others' karma; Thus, the operation should be known, even for the knowledge of beings' destinies. 1168. For all seven supernormal knowledges, the sequence of objects has been stated; By the method stated here, it should be understood by the discerning one. 1169. Endowed with words of various meanings and descriptions, a text bringing forth sweet meaning and wisdom; For the listener Causing joy in the heart, Let any mindful person hear. Thus, in the Introduction to Abhidhamma, the exposition of the objects of supernormal powers is named The Seventeenth Chapter. 18. The Eighteenth Chapter Exposition of Purity of View 1170. But concentration with supernormal powers, having developed, immediately after that; Wisdom should be developed, because by that wise monk. 1171. Therefore, I will now explain, the supreme development of wisdom; Briefly for the monks, bringing supreme joy and happiness. 1172. What is wisdom, and what is its meaning? What are its characteristics and so on? How many kinds is it, and how by that, Should it be developed? – thus it is said. 1173. Wisdom is insight-wisdom, associated with wholesome consciousness; It is wisdom because it understands, or it is knowing in various ways. 1174. Of perception, consciousness, and wisdom, what is the distinction, what is the difference? Of perception, consciousness, and wisdom, even though they are all knowing. 1175. That which is merely perceiving, is perception, of blue and so on; But to penetrate characteristics, it is not able to do. 1176. But consciousness knows, objects like blue, yellow, etc.; It is also able to penetrate characteristics like impermanence, etc. 1177. But it is not able to lead to the path, to bring it to the path; Wisdom, in the manner described, is able to do, all three of those things. 1178. But of these three, the distinction has been explained; But of all phenomena, the penetration of their intrinsic nature. 1179. But the characteristic of wisdom, has been pointed out by those who know characteristics; Of the darkness of delusion, its function is considered to be destruction. 1180. Its manifestation is non-delusion, its proximate cause is concentration. Thus here should be understood, the characteristics and so on of wisdom. Regarding 'how many kinds' here – 1181. It is said to be of one kind by characteristic, but worldly and supramundane are two kinds; Here, by the worldly path, that which is associated is worldly. 1182. By the supramundane path, that which is associated is considered supramundane; Wisdom can also be of three kinds, from thought-born, hearing-born, and so on. 1183. There, by one's own thought, because it is produced, it is that; It is thought-born wisdom, taught by the Greatly Wise One. 1184. But from another, by hearing having heard, wisdom is attained here; And by hearing it is perfected, wisdom born of hearing is considered. 1185. And just as it is, so here, by means of development; Perfected, reaching absorption, that wisdom is born of development. 1186. By means of the fourfold analytical knowledge, it is fourfold; Knowledge in meaning, Dhamma, and language, knowledge in all three knowledges. 1187. Whatever is dependently arisen, and results, and actions too; Nibbāna, and the spoken meaning, these five are designated as meaning. 1188. The cause that produces results, and the Noble Path, and what is spoken; And wholesome and unwholesome, these five are designated as Dhamma. 1189. In that meaning and Dhamma, whatever is the natural expression; That is designated as language, by one skilled in language. 1190. Making knowledge the object, for one who reviews in three ways; The knowledge among those knowledges, that is considered analytical insight. 1191. Through study and inquiry, through hearing and attainment; Through prior practice, the analytical knowledges proceed to their divisions. How should it be developed? Here – 1192. Indeed, in the aggregates and other phenomena, which are the grounds for the yogi; Here, by making acquaintance through apprehension and so on. 1193. Having accomplished virtue and purity of mind, and then; By accomplishing the five purities, beginning with purity of view. 1194. By a bhikkhu endowed with that wisdom, fearful of birth and so on; It should be developed, by one desiring the non-existence of becoming. 1195. Form, and feeling, perception, formations too, in every way; And consciousness—these five are the aggregates taught by the Fully Awakened One. 1196. Therein, whatever form there is, past, future, and so on; Internal or external, subtle or gross. 1197. Inferior or excellent, that which is far, and that which is near; All that, gathered together, is called the aggregate of form. 1198. In the others too, whatever there is, that which has the characteristic of feeling; All that, gathered together, is made the aggregate of feeling. 1199. Whatever is mind-born, that which has the characteristic of perceiving; All that, gathered together, is the aggregate of perception.