English
perception... volitional formations... consciousness is impermanent, such a conforming patience, view, liking, understanding, reflection, patience in discerning the Dhamma, which one gains without hearing from others, this is called thought-born wisdom... (etc.)... gains by hearing, this is called hearing-born wisdom. All wisdom of one who has attained absorption is development-born wisdom." Thus, it is threefold, according to being thought-born, hearing-born, and development-born. In the second triad, the wisdom that arises with sensuous sphere phenomena as its object has a limited object. The wisdom that arises with form sphere and formless sphere phenomena as its object has an exalted object. That is mundane insight. The wisdom that arises with Nibbāna as its object has an immeasurable object. That is supramundane insight. Thus, it is threefold, according to having limited, exalted, and immeasurable objects. In the third triad, "gain" means increase. That is twofold: from the cessation of harm, and from the arising of benefit. The skill therein is skill in gain. As it is said – "What is skill in gain there? For one attending to these states, unarisen unwholesome states do not arise, and arisen unwholesome states are abandoned. Or for one attending to these states, unarisen wholesome states arise. And arisen wholesome states conduce to their increase, growth, development, and fulfillment. The wisdom, understanding... non-delusion, investigation of states, right view therein, this is called skill in gain." (Vibh. 771). Loss, however, is non-growth. That too is twofold: from the loss of benefit and from the arising of detriment. The skill therein is skill in loss. As it is said: "What is skill in loss there? For one attending to these states, unarisen wholesome states do not arise," and so on (Vibh. 771). But everywhere, regarding those various states, in the means, the causes of their arising, the skill that arises at that moment, pertaining to the occasion, is called skill in means. As it is said – "All wisdom that is a means thereto is skill in means." (Vibh. 771). Thus, it is threefold by way of skill in gain, loss, and means. In the fourth triad, the wisdom of insight, begun by taking one's own aggregates, is focused internally. That begun by taking another's aggregates or external form not bound by faculties is focused externally. That begun by taking both is focused internally and externally. Thus, it is threefold by way of internal focus and so on. 428. In the first tetrad of the tetrads, the knowledge that proceeds concerning the truth of suffering is knowledge of suffering. The knowledge that proceeds concerning the origin of suffering is knowledge of the origin of suffering. The knowledge that proceeds concerning the cessation of suffering is knowledge of the cessation of suffering. The knowledge that proceeds concerning the path leading to the cessation of suffering is knowledge of the path leading to the cessation of suffering. Thus, it is fourfold by way of knowledge in the four truths. In the second tetrad, are the four analytical knowledges (paṭisambhidā), which are four kinds of knowledge classified by meaning and so on. V It has been said: "Knowledge of the meaning is analytical knowledge of meaning. Knowledge of the Dhamma is analytical knowledge of Dhamma. Knowledge of the language and expression of those Dhammas is analytical knowledge of language. Knowledge of the knowledges is analytical knowledge of ready wit." (Vibh. 718) Here, "meaning" (attha) is, in brief, a designation for cause and effect. For cause and effect, because it is reached, attained, accomplished according to the cause, therefore it is called "meaning". In detail, however, whatever is arisen from conditions, Nibbāna, the meaning of what is spoken, result, and action – these five phenomena are to be known as "meaning". For one who reflects on that meaning, the knowledge of the distinctions within that meaning is analytical knowledge of meaning. "Dhamma" also, in brief, is a designation for condition. For a condition, because it burns, or brings about, or gives to accomplish this or that, therefore it is called "Dhamma". In detail, however, whatever cause produces a result, the Noble Path, what is spoken, wholesome, and unwholesome – these five phenomena are to be known as "Dhamma". For one who reflects on that Dhamma, the knowledge of the distinctions within that Dhamma is analytical knowledge of Dhamma. Indeed, this is the meaning in the Abhidhamma: "Knowledge of suffering is analytical knowledge of meaning. Knowledge of the origin of suffering is analytical knowledge of Dhamma. Knowledge of the cause is analytical knowledge of Dhamma. Knowledge of cause and effect is analytical knowledge of meaning. Those phenomena that are born, come to be, arisen, produced, manifested, appeared. Knowledge of these phenomena is analytical knowledge of meaning. The phenomena from which those phenomena are born, come to be, arisen, produced, manifested, appeared – knowledge of those phenomena is analytical knowledge of Dhamma. Knowledge of old age and death is analytical knowledge of meaning. Knowledge of the origin of old age and death is analytical knowledge of Dhamma... (and so on)... Knowledge of the cessation of formations is analytical knowledge of meaning. Knowledge of the path leading to the cessation of formations is analytical knowledge of Dhamma. Here, a bhikkhu knows the Dhamma: Sutta, Geyya... (and so on)... Vedalla. This is called analytical knowledge of Dhamma. He knows the meaning of each of those spoken words: 'this is this...'" This is the meaning of what was said, this is the meaning of what was said.' This is called analytical knowledge of meaning. Which states are wholesome? At the time when a wholesome sensuous-sphere consciousness has arisen... and so on... these states are wholesome. Knowledge in these states is analytical knowledge of states. Knowledge of their results is analytical knowledge of meaning," and so on (Vibh. 719 ff.), it has been analyzed and shown in this way. Therein, "knowledge in the expression of the Dhamma-language" means that in that meaning and in that Dhamma, the natural expression, the unfailing usage. In the expression of that, in its utterance, having heard that spoken, uttered, declared, "this is the natural expression, this is not the natural expression"—thus, knowledge that has reached the distinction of that natural expression, called Dhamma-language, which is the root language of all beings, the Magadhan language, is analytical knowledge of language. For one who has attained analytical knowledge of language, having heard such words as "contact is feeling," he knows, "this is the natural expression." But such as "from contact, feeling," he knows, "this is not the natural expression." "Knowledge in knowledges" means, for one who reflects, making knowledge the object everywhere, knowledge whose object is knowledge; or, in those knowledges as stated, knowledge in detail regarding their sphere of activity, etc., is analytical knowledge of ready wit—this is the meaning. 429. All four of these analytical knowledges are divided into two stages: the stage of the trainee and the stage of the adept. Therein, for the chief disciples and great disciples, they have reached distinction in the stage of the adept. For the Elder Ānanda, Citta the householder, Dhammika the lay follower, Upāli the householder, Khujjuttarā the lay follower, and others, they are in the stage of the trainee. Even though these are divided into two stages, they become clear by attainment, by learning, by listening, by questioning, and by previous practice—that is, by these five ways. Therein, attainment means the attainment of arahatship. Learning means the mastery of the Buddha's word. Listening means listening to the Dhamma attentively and with respect. Questioning means asking about difficult words and meanings in the Pāli and commentaries. The discussion of decision, the former practice, is the application of insight up to the proximity of the Gotra-bhu by way of going and returning in the dispensation of former Buddhas. Others say: "Former practice is great learning, and the language of the country, and the tradition; Inquiry, attainment, and reliance on a teacher; And the acquisition of good friends, these are the conditions for the analytical knowledges." Therein, former practice is as stated. Great learning is skill in various sciences and arts. The language of the country is skill in a hundred and one dialects. But especially, skill in Magadhan. Tradition is the memorizing of at least the section on similes of the Buddha's word. Inquiry is asking for the meaning even of a single verse. Attainment is stream-entry or... (etc.) ... or arahantship. Reliance on a teacher is dwelling with teachers who are rich in learning and quick-witted. The acquisition of good friends is the obtaining of such friends. Therein, Buddhas and Paccekabuddhas attain the analytical knowledges by relying on former practice and attainment. Disciples rely on all these causes. And for the attainment of analytical knowledges, there is no special application of meditation subject development. For trainees, it is up to the liberation of the trainee's fruit. For non-trainees, it is up to the liberation of the non-trainee's fruit that the analytical knowledges are attained. For Tathāgatas, just as the ten powers, for noble ones, the analytical knowledges are perfected by the noble fruit itself. Referring to these analytical knowledges, it is said to be fourfold by way of the four analytical knowledges. The ground, root, and body of wisdom's establishment. 430. How should it be developed? Here, since for this wisdom, the phenomena such as aggregates, sense bases, elements, faculties, truths, and dependent origination are the ground. And moral purity and mental purity, these two purities are the root.