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The Talk on Original Purity 895. Thus consciousness, mental factors, And also form are called conditioned; Now the unconditioned, Is called Nibbāna. 896. Purity of virtue at the beginning, Then purity of mind; And purity of view, And overcoming doubt. 897. Beyond that, the knowledge and vision Of what is the path and what is not; And the knowledge and vision of the way, Is knowledge and vision. 898. Thus, in sequence, There are seven purities; The seventh is supramundane, The first six are mundane. 899. Restraint of the Pātimokkha, And also restraint of the senses; Purity of livelihood, And virtue dependent on requisites. 900. Thus this is called Purity of virtue; Fourfold pure virtue, Accompanied by ascetic practices. 901. Ten kasiṇas, ten foulness meditations, And also ten recollections; And immeasurables, and perceptions, And definitions, and formless attainments. 902. Forty tranquility meditation subjects According to the commentary; But in the Pāḷi, they are described As thirty-eight. 903. Earth, water, and fire, Wind, blue, and yellow; Red, white, space, And light kasiṇa. 904. These ten kasiṇas are stated According to the commentary; But in the Pāḷi, eight are mentioned, Omitting the last two kasiṇas. 905. Bloated, discolored, Suppurated, gnawed; Mutilated, scattered, Hacked and scattered, bloody. 906. Worm-infested, and a skeleton— These ten foulness meditations are taught; For the analysis of the physical body, For the ten kinds of bodily decay. 907. Recollection of the Buddha, Dhamma, and Saṅgha, Of one's own virtue and generosity; And of the deities, Are the seven recollections in order. 908. Recollection of death is one, And also mindfulness of the body; And mindfulness of breathing— These are considered the ten recollections. 909. Loving-kindness, compassion, sympathetic joy, And equanimity, are fourfold; These are called the divine abidings, Or immeasurables. 910. Perception of repulsiveness in food— another, just one name; The arrangement of the four elements, the grasping of the four elements. 911. The base of infinite space, and then the base of infinite consciousness; The base of nothingness, and the base of neither perception nor non-perception. 912. Thus, in sequence, are stated, the formless jhānas; The formless meditation subjects, all four are declared. 913. In kasiṇa, foulness, and parts of the body, and in mindfulness of breathing, in every way; Having seen, heard, or touched, when one performs the preliminary work. 914. The acquired image arises, when one applies the mind to it; The counterpart image, based on that, then absorption occurs. 915. May beings be happy, may living creatures be free from suffering; Oh, may beings attain happiness, as they wish. 916. Directing or not directing, when one applies the mind to beings; The immeasurables arise, developing in sequence. 917. In the space revealed by kasiṇa, the first formless mental state; And in the non-existence of that, the third formless state. 918. When one applies the mind to these, to all four objects; The four formless states also arise, in sequence. 919. Mindfulness of breathing and kasiṇa, are five-jhāna states there; The first-jhāna states are said to be, the meditation on parts of the body and foulness. 920. The three happiness-jhāna states, and the lower immeasurables; The five equanimity-formless states, and the equanimity-jhāna states. 921. One, twelve, one, ten, and three, five, in total; Thirty preliminary stages, six parts in order. 922. Happiness and equanimity from the fivefold, four kinds of jhāna divisions; They can be threefold, according to one, four, or five jhānas. 923. Two according to form and formless, and then one according to absorption; Thus, these absorptions are combined with the divisions of meditation subjects. 924. Two are the arrangements of perception, and the eight recollections; The remaining ten are called, proximate concentration. 925. After preliminary, proximate, adaptation, and change-of-lineage; The fifth or fourth impulsion, becomes absorption. 926. All absorption impulsions, are supramundane and exalted; The three-rooted and limited ones, are the preceding ones, as appropriate. 927. Adverting and mastery Ah, entering into that, just so; From resolving and emerging, Recollection is the fifth. 928. Having become master through the five masteries, Thus having done, As one develops, the absorptions arise, Higher and higher absorptions. 929. For one who strives, having emerged, The five kasina-meditations, Indeed, the five supernormal powers arise, Regarding objects like forms and sounds. 930. But the supramundane absorptions arise, Regarding all objects of Nibbāna, For one who discerns the conditioned phenomena As impermanent, suffering, and non-self. 931. There, the foundational jhāna, Or the jhāna of right effort, And the inclination, and the insight Leading to emergence. 932. For the paths, the distinction of jhānas, Is a regulation according to suitability; But for their respective fruits, The paths are the regulations. 933. Immediately after the path, For one who discerns the conditioned phenomena, Even in the attainment of fruition, The mind of fruition arises. 934. Having emerged from the attainment of gradual cessation, Having discerned the jhāna phenomena, The wise one, right there, right there. 935. Having attained the fourth formless attainment, After one or two moments of javana, One touches what is called cessation, The attainment without consciousness. 936. An Arahant or an Anāgāmī, In the five-constituent realm, The arising of their respective fruits, Is considered emergence from that. 937. At the end of absorption, It may occur everywhere; The fall into bhavanga, cutting that off, Recollection arises. 938. According to what has been said, The collection of the method of absorption, The discerning one should explain it Appropriately in each case. 939. This is called purity of mind, The purification of mental defilements; The distinction of access and absorption, Is tranquility, the preliminary part. Here ends the discourse on the fundamental purity in the section on Nibbāna. The Twenty-Third Chapter. The Twenty-Fourth Chapter 24. Discourse on Purity of Comprehension 940. Adorned with purity of morality and mind, As described, Endowed with effort and inclination, Thereafter devoted to Nibbāna. 941. Through distinctions such as aggregates, sense bases, and elements, Appropriately, Through the division of characteristics, proximate cause, and immediate cause. 942. Having comprehended the conditioned phenomena, How is name and form, One defines. the wise one thus perceives it there. 943. This mind-and-matter is pure, it is called a self-existence; There is no self here, no being, soul, or person. 944. Just as with an assemblage of parts, the word "chariot" arises; So too, when the aggregates exist, the convention "being" arises. 945. The succession of aggregates, sense-bases, and elements, as appropriate; Uninterruptedly continuing, is called transmigration (saṃsāra). 946. Thus, in various ways, the comprehension of the three planes; The establishment of the planes and their phenomena, is the perception of pure formations. 947. By abandoning the view of self, the purification of defilements of view; This knowledge is called purification of view. 948. Having comprehended formations, mind-and-matter is not desired; Thereafter, as appropriate, one comprehends the conditions. 949. The origin of suffering is there, craving, the leader of transmigration; It brings together formations, for rebirth here and there. 950. This is the arising of craving, therefore it is called suffering; Its non-occurrence is Nibbāna, and the path leads to that. 951. Some comprehend conditions in this way, through the establishment of the four noble truths; And others comprehend formations. 952. Relying on light, space, wind, water, earth, and consciousness; And having obtained the life-continuum, each in its own way. 953. Relying on six bases, and six doors and objects; And dependent on attention, the formless ones arise. 954. And some comprehend conditions as the form ones arising from their respective origins and divisions. 955. Dependent on ignorance, formations arise, and from them; Consciousness, mind-and-matter, and the six sense-bases. 956. Contact, feeling, craving, clinging, and then becoming; Birth, old age, and death, arise in due order. 957. From that, sorrow, lamentation, suffering, and further; Grief and despair, arise in due order. 958. The arising of this entire mass of suffering; Is dependent origination, there is no other doer. 959. There, ignorance and the other two, It is past, it is future; The eight, such as birth, are described as present. 960. Due to merits, demerits, and immovability, Formations are likewise threefold; A part of existence is action, And it is called the wheel of kamma. 961. Ignorance, craving, and clinging— These are the wheel of defilements; The seven are the wheel of results, And also the existence of rebirth. 962. By grasping ignorance and formations, Those five past causes are grasped: Craving, clinging, and existence. 963. By grasping craving, clinging, and existence, Ignorance and formations are grasped, Even in the present five. 964. The five results are shown In the form of consciousness and so on; And likewise, the same is called future By the names of birth and so on. 965. Five causes in the past, Now five results; Now five causes, Five results in the future. 966. Cause and result, result and cause, Again cause and result; They spoke of three connections, four summaries, And twenty aspects. 967. Due to the profundity of the penetration And teaching of meaning and Dhamma, The profundity of all four is considered fourfold. 968. The method of unity and diversity,