KN.PE8 — Hārasampātabhūmi

The Peṭakopadesa describes the four jhānas, detailing their components and the unique characteristics of each. The collection of these components forms the basis of the jhāna, and the distinction lies in their specific qualities. The accumulation of these factors leads to a particular development, which is supported by certain conditions, and this development is cultivated through practice. The cultivation has its drawbacks, leading to decline for those who engage in it improperly. Reflecting on what has been said reveals this distinction, which provides a certain enjoyment for the meditator who is not yet fully accomplished. For such a meditator, the skillful application of jhāna leads to the strength of jhāna, and for one established in this strength, the attainment of perfection is marked by the jhāna factors of the first jhāna, characterized by untroubled thoughts. In the first jhāna, joy arises naturally as a jhāna factor, accompanied by qualities and phenomena that are aligned with it. In the second jhāna, joy as a jhāna factor is characterized by internal confidence and mental unification, leading to a state of joy and happiness. In the third jhāna, equanimity and contact are jhāna factors, with happiness as an accompanying factor. In the fourth jhāna, mental unification and equanimity, free from pain and pleasure, are jhāna factors, with purity of mindfulness and equanimity as the foundation. The purity of mindfulness is associated with various jhāna states, with joy and mental unification as jhāna factors in the fourth jhāna.

What is the jhāna ground? In the first jhāna, it is accompanied by initial and sustained thought, and is associated with seclusion. In the second jhāna, it is free from initial and sustained thought, with internal confidence and joy. In the third jhāna, it is characterized by happiness and joy. In the fourth jhāna, it is associated with equanimity and the absence of pain and pleasure. The jhāna ground in the first jhāna is associated with boundless beings. In the second jhāna, it is associated with the perception of forms. In the third jhāna, it is associated with liberation. In the fourth jhāna, it is associated with contemplation and the proper foundation of bodily formations.

What are the distinctions of jhāna? The distinction lies in the seclusion from sensual pleasures and unwholesome states, accompanied by mental and physical factors, and the transcendence of the sensual realm. This is the distinction of jhāna.

The thoughts that are free from initial and sustained application, accompanied by joy and mindfulness, arise with perception and attention. This is a distinctive quality of the first jhāna. On the plane of thought free from initial application, only sustained application remains, accompanied by equanimity and attention. With the presence of mindfulness, it is well established. Dwelling in that state, this is a distinctive quality of the jhāna. Accompanied by the purity of mindfulness, perception and attention arise, dwelling in that state, this is a distinctive quality of the jhāna. On the plane associated with the sphere of infinite consciousness, perception and attention arise associated with the sphere of nothingness, dwelling in that state, this is a distinctive quality of the jhāna. The factors of jhāna include the intention of renunciation, the removal of sensual thoughts, the intention of non-ill-will, the removal of ill-will thoughts, the intention of non-harming, the removal of harmful thoughts. Guarding the sense doors, having few desires, purity of livelihood, the factors of the four attainments, dwelling in non-action. The path factors lead to attainment. The fruition factors arise from the development of jhāna. The wholesome cause is that jhāna arises, and those who have attained renunciation arise. The concentration of cessation of objects arises peacefully. They arise without transgression. They arise for the abandonment of the faculty of pleasure and the faculty of joy, and they arise without obstruction. They arise for the cessation of burning. This is the arising of knowing. What is the supporting condition there? Good friendship is the supporting condition for jhāna. Good companionship is the supporting condition for jhāna. Guarding the sense doors is the supporting condition for jhāna. Discontent with unwholesome states is the supporting condition for jhāna. Listening to the true Dhamma is the supporting condition for jhāna. In a place that inspires urgency, diligent effort is made. This is the supporting condition for jhāna. What is the development there? The cultivation of goodwill is the development of thoughts of non-ill-will. The cultivation of compassion is the development of thoughts of non-harming. The cultivation of sympathetic joy is the development of joy and happiness with full awareness. The cultivation of equanimity is the development of equanimity with insight and without insight, both equanimity and non-equanimity, the cultivation of the perception of unattractiveness, the difficult practice with slow insight, the knowing of existence, the knowing of the continuity of existence, this sixfold development is cultivated, made much of, undertaken, established, practiced, and well-started. This is the development. For one developing in this way, this is the danger. In the first jhāna, this phenomenon is accompanied by formations, unlearned, and with defilements.

If this is the path, this is the virtue, and this path is closely opposed to sensual desire, indulgence, and investigation, and is entirely coarse in terms of absorption and thought examination. There, the mind is disturbed, the body becomes weary, and when the body is weary, the mind is agitated. These are the drawbacks of the first jhāna in terms of the lack of protection against higher knowing. In the second jhāna, these drawbacks include the fact that it is accompanied by the spreading of joy, not conducive to the mind's tranquility. This path is unrefined, prone to danger, and opposed to displeasure. In various situations, the joy that arises is difficult to maintain, avoiding the grounds of fear in the four types of suffering: the suffering of obstruction, the suffering of higher knowing, the suffering of disease, and the suffering of affliction. These are the drawbacks of the second jhāna. What are the drawbacks in the third jhāna? Accompanied by equanimity and pleasure, for those who are attached to the five pleasures, this path is associated with constant perception. The pleasure that leads to suffering disturbs the mind, and the mind becomes unsteady due to the attachment to pleasure and pain. In the realization of higher knowing, all these states in the three jhāna attainments, along with the four types of suffering, are intertwined with fear, the suffering of obstruction, and the suffering of higher knowing. These are the drawbacks of the third jhāna. What are the drawbacks in the fourth jhāna? Those who attain the state of nothingness, and those who are in this realm, for the foolish ordinary people, various wrong views arise. These jhānas, coarse and subtle, are always associated with the perception of form, and they are difficult to maintain. All four great assemblies are gathered, and these jhānas arise depending on each other. In this context, these states do not reach completion. Without grasping the sign, these states decline. They cease and do not cling to what has ceased, and the signs of these states are not perceived as jhāna signs. The meditator, who has not previously attained, becomes so by the way of meditation. Due to these drawbacks, there is a decline in jhāna. Without proper consideration of the cessation attainment, those with remaining perceptions engage in the perception and attention associated with the realm of nothingness, and they decline from the cessation attainment. Those with the perception of imperturbability, having attained the realm of non-perception, engage in the attention associated with the realm of nothingness, and they do not understand that realm, and thus they decline from it.

For one who has attained the sphere of nothingness, perceptions of the sphere of infinite consciousness arise due to attention, yet he does not comprehend that realm, and thus he declines from it. For one who has attained the sphere of infinite consciousness, perceptions associated with form arise. In detail, up to the first jhāna, perceptions associated with sensuality should be cultivated. He declines from his own, meditates with blemish in the blemished jhāna, meditates all around, meditates breaking through, does not meditate with recitation, meditates with effort, meditates with some familiarity. Meditating with excessive haste, meditating with excessive conceit, meditating with unrestrained bodily formations, meditating without knowing the escape from agitation, meditating overwhelmed by hindrances, contemplating the delight of jhāna, the abandonment of sensual desire, the arising of dhammas due to sensual desire, their cessation, the delight of jhāna, the abandonment of the defilements of sensual actions, thus indeed the delight of jhāna is the great assembly oppressed by the world, the opportunity for awakening is removed by this abandonment of jhāna. This is the obstruction in the world, this jhāna is the benefit for beings immersed in the endless cycle of saṁsāra, the abandonment of saṁsāra, the delight of jhāna is for the body of one who meditates without jhāna. Meditating without attachment, meditating without attachment to the jhāna, those who meditate with blemish, those words are followed by the opposition. What is the skill in jhāna? The skill in attainment is the skill in jhāna, the skill in the special qualities of jhāna is the skill in jhāna, the skill in the interval of jhāna is the skill in jhāna, the skill in emerging from attainment is the skill in jhāna, the skill in the nature of jhāna is the skill in jhāna, the skill in the danger of jhāna is the skill in jhāna, the skill in the escape from jhāna is the skill in jhāna, the skill in the fruit of jhāna is the skill in jhāna, the skill in the reflection on the fruit of jhāna is the skill in jhāna, and the non-decline in the nature of jhāna is the skill in jhāna. This is the skill in jhāna, the taking of the object and sign, the strength of non-proliferation, the one-pointedness of mind, the path with the sign, the strength of tranquility, the non-sinking in jhāna, the path fruit of tranquility, the equanimity preceding and following the sign, the strength of mindfulness, and the strength of the insight that arises from these. What is the perfection of jhāna? The perfection of goodwill in sensuality, beings attached to sensuality, in the discourse where two truths are taught by designation, suffering and its origin, those who do not see fault in the dhammas to be abandoned by insight, they will cross the flood, this is not a place that exists.

They will not cross over: this is the reasoning and the analysis. What is the foundation of this? It is the attachment to sensual pleasures, which are the five strands of sensual pleasure. This is the foundation for craving for sensual pleasures. Not seeing the fault in the fetters is the foundation of ignorance, for those bound by the fetters of attachment will never cross the vast and great flood. This is the foundation of clinging. Sensual pleasures are twofold: object-based sensual pleasures and defilement-based sensual pleasures. Here, defilement-based sensual pleasures are associated with craving for sensual pleasures, characterized by craving for form and craving for existence. Not seeing the fault in the fetters is the fetter itself. What is the foundation of desire and lust there? Pleasant feeling and the two faculties: pleasure faculty and joy faculty. Thus, by grasping pleasant feeling, all three feelings are grasped. By grasping the aggregate of feeling, all five aggregates are grasped. By grasping form, sound, smell, taste, and touch, all six external sense bases are grasped. In the internal and external sense bases, what is present is called the characteristic mode. There, one who is immersed in coarse defilements is not free from attachment to all defilements, even the subtler ones. There, the external fetter is mine, and the internal fetter is I am. What is the intention of the Blessed One here? Those who wish to cross the flood should dwell contemplating the danger in the fettering phenomena: this is the intention of the Blessed One here. In sensual pleasures, there are beings, by which beings, and for whom beings: this is the fourfold mode that is part of the whole. What are the three distortions and their foundations? The distortions of perception, view, and consciousness have the three unwholesome roots as their foundation. The three unwholesome roots are the foundation of actions that are inferior or superior. Among the four types of clinging, fault is seen as an unwholesome root. The foundation of actions that are inferior or superior. Just as one gives safety to a mother, father, or some other noble disciple. There, another might act wrongly by body or speech. There, by taking up ill-will, one maintains protection and guarding for those noble ones, giving them safety. When safety is given to them, if one acts wrongly there, by taking up ill-will, one performs an action born of ill-will. There, the unwholesome faculties are the hindrance, which is the perception of safety given to them. This is the superior reason, and by acting wrongly there again, this is ill-will, inferior action, greed, and delusion. These are the hindrances, the words, and those are the four types of clinging. With those four types of clinging, whoever is the clinger, whether woman or man, those five aggregates are the clinger itself, the arising, this is suffering and the arising, and that is the nourishment of the teaching.

In that context, those who do not indulge in sensual pleasures reflect on their dangers. This is called the desire for renunciation, the wish to escape from the realm of sensuality. Whoever purifies anything from unwholesome formations, this is the desire for non-ill-will. Whoever harms anything, this is the desire for non-harming. Thus, the three desires driven by renunciation are: the desire for renunciation, the desire for non-ill-will, and the desire for non-harming. Here, the desire for renunciation is non-greed; the desire for non-ill-will is non-hatred; the desire for non-harming is non-delusion. These three wholesome roots are beneficial in the eightfold prosperity and lead to the cessation of the four clinging aggregates. If one were to perform an action, whether dark or bright, it leads to the reduction of its result. This action is neither dark nor bright and leads to the cessation of action. Here, the cessation of the three unwholesome roots is this cessation. This is the path, the practice, these two truths, these four truths, the turning, the grasping. In sensual pleasures, those who are trainees are bound in one way. Those who are ordinary people are bound in two ways, and this question should be answered with a detailed explanation. Although a stream-enterer engages in sensual pleasures, they are not bound by attachment. Whoever strives for diminution, not for accumulation, is not bound. A trainee engages in sensual pleasures due to defilements. An ordinary person engages in sensual pleasures due to the arising of defilements. In that context, the question of crossing the four floods in sensual pleasures should be answered with a detailed explanation, this is the distinction. Transformation means those who neither cling to nor are bound by sensual pleasures will cross the great flood. This is the opposite of the sutta. Explanation means whoever is bound in sensual pleasures and the merit of those pleasures, there is poison in that binding. Even the nourishment of sensual pleasures is a poison. In this context, the explanation of sensual pleasures is that they are cooked, dust, a dart, a boil, a calamity. Whatever other explanations there are, in that context, poison is the explanation. Bound, tied, deluded, attached, obsessed with sensual pleasures, one is not free, dwelling predominantly in them. Whatever other explanations there are, this is the explanation. The designation of sensual pleasures is the designation of the domain of defilements, the designation of the mind. Bound, dwelling predominantly in them, whatever other explanations there are. These are designated by the designation of sensual pleasures, the designation of the domain of defilements, the designation of seeds, the designation of formations, the designation of clinging, the designation of cause, the designation of the individual, the designation of the multitude. Descent means this dependent origination, both suffering and the arising.

Those defilements, those formations, and the fetters in the five aggregates, the formation aggregate, the unwholesome mental objects in the sense bases, and in the faculties, the faculty of pleasure and the faculty of joy: this is the transcendence of faculties. This is purification. This is the beginning that should be pointed out as the meaning of the discourse. Determination is that these phenomena exist as unity and exist as diversity. Those perceptions external to desires are designated as diversity. In the five strands of sensual pleasure, beings are designated as delusion due to the distortion of perception, which can cross the flood. The vast and great ignorance is designated as unity. What is the cause and condition for this? The condition is the object condition. Unwise attention is the condition by way of dependence. Ignorance is the condition by way of immediate condition. The underlying tendency of lust is the condition by way of root condition. This is the cause, this is the condition. The imposition of conditions is that beings in desires are well-born and beautiful; this is the desire and lust in the realm of sensuality, which are unwholesome formations. What is their condition? Ignorance is the condition. What is their condition for? Consciousness is the condition. Thus, with ignorance as condition, formations arise. With formations as condition, consciousness arises, ..., until aging and death. Thus, the entire mass of suffering arises, as explained in one discourse. The discourse on the five hindrances should be made. What is called the nourishment of teaching there? That which is covetousness, that which is ill-will, that which is restlessness: this is craving. That which is sloth and torpor, that which is remorse, that which is doubt: this is view. The unworkability of the body, although it is torpor, is not a defilement by nature, but the mental sluggishness and the unworkability of the body are defilements of the side, not defilements by nature. There, the fatigue associated with self-perception, the remorse associated with sloth, the sluggishness of the mind: these five hindrances are four hindrances by nature, with sloth and torpor as defilements of the side. Just as the four influxes are influxes by nature, not by mental influx, they are influxes by nature. In the side, they are influxes. However, the discourse states that those associated or dissociated with influxes are to be called with influxes or without influxes. What is the investigation there? Covetousness, sensual craving, form craving, existence craving. Whatever is associated with attachment, the covetous one acts with ill-will. There, one who generates ill-will acts, will act. Thus, the nine grounds for resentment should be made, and for one who observes ill-will, the defilement, the burning, the bodily fatigue, the unworkability, and the torpor.

For one who observes the mind, the irritation and vexation is sloth and torpor. There, the calming of the case is restlessness. The thought What is this? is remorse. The investigation of How is this? is doubt. There, ignorance and craving exist, this is obsession. The obstruction, hindrance, covering, and defilement exist, this is sensual desire, the foundation of the obsession with sensual passion. Ill-will is the foundation of the obsession with ill-will. Sloth and torpor are the foundation of the obsession with sloth and torpor. Restlessness and remorse are the foundation of the obsession with ignorance. Doubt is the foundation of the obsession with doubt. The obsession with sensual passion is the foundation of the latent tendency and fetter. The obsession with ill-will is the foundation of the fetter of irritation. The obsession with sloth and torpor is the foundation of the fetter of conceit. The obsession with ignorance and the obsession with doubt are the foundation of the fetter of views.

What is the characteristic mode? When the obsession with sensual passion is mentioned, all obsessions are mentioned. When fetters are mentioned, all fetters are mentioned. This is the characteristic mode.

What is the fourfold mode? These five hindrances are the opposite of absorption, they are the origin of suffering. The result is suffering. There, the thought of renunciation is the opposite of sensual desire; the thought of non-ill-will is the opposite of ill-will; the thought of harmlessness is the opposite of the three hindrances. Thus, these are the three thoughts. The thought of renunciation belongs to the concentration aggregate. The thought of non-ill-will belongs to the virtue aggregate. The thought of harmlessness belongs to the wisdom aggregate. These are the three aggregates. The Noble Eightfold Path leads to the abandonment of hindrances. The abandonment of hindrances is cessation. These are the four truths. This is the fourfold mode.

What is the whirlpool mode? The five hindrances become ten. Whatever clings internally, that is also a hindrance. Whatever clings externally, that is also a hindrance, thus up to doubt, these are the ten hindrances. Internal and external defilements, these are the two fetters, internal fetter and external fetter. There, I am is internal, mine is external. The view of self is internal, the sixty-one views are external. Whoever has internal desire and passion for forms, is not free from passion, not free from desire. Thus, up to consciousness, this is internal craving. Whatever attachment there is to the six external bases and the three realms, this is external craving.

These are the two truths, the fetters, and the things that bind. In these fetters and things, the contemplation of disillusionment is the path. The abandonment of fetters is cessation. This is the turning point. What is the division of the turning point? The fetter is not to be taken as a single entity. The mental fetter associated with views is not entirely abandoned without seeing and relying on it. The five higher fetters, even if they are in the domain of views, do not lead to the abandonment of the lower fetters. The ego is not discarded, but it arises thus: When will I realize and attain that peaceful state, which the noble ones attain and dwell in? This is longing, not an obstruction. There is, however, a bodily defilement that descends upon the arahant, but it is not an obstruction; it is not considered a hindrance. This is the division of the turning point. The five hindrances are abandoned through the fivefold jhāna. This is their opposite, the hindrance that is abandoned by someone is not to be inferred by others, it is the ultimate neutrality, this is the transformation. What is the synonym? Sensual desire, lust, affection, and craving are synonyms. Hindrance, covering, defilement, and obsession are synonyms. Designation arises from ignorance, designation by function, designation by distraction, designation by non-eradication. Thus, all these five hindrances are designated in this discourse by distraction. What is the descent? These five hindrances and ignorance and craving, where ignorance is the root of the hindrances. The craving is these formations, dependent on ignorance, these two things are included in the five aggregates, in the sense bases, the mental base, in the elements, the mental element, in the faculties, the foundation of these things, the faculty of pleasure, the faculty of joy, the female faculty, and the male faculty. What is the purification? This discourse is explained as it was initiated, with these five words. Sensual desire, ill-will, and doubt are not designated by unity, but by diversity. This is the determination. What is the equipment? The unwise attention to sensual desire is the cause of the delightful object; the beautiful sign is the cause. The unwise attention to ill-will is the cause of the grounds for resentment.

The underlying tendency of aversion is the cause. The removal of sloth and torpor is the condition; fatigue from activity and movement is also the cause. For restlessness and worry, the delightful, attractive, and enjoyable sense objects, as well as incomplete knowing, are the conditions; sensual perception and the underlying tendency of views are the causes. For doubt, the ninefold conceit is the object, and the underlying tendency of conceit is the condition; the underlying tendency of doubt is the cause. These five phenomena arise with causes and conditions.

What is the imposition of meaning? These five hindrances, these four are also the influxes, these are the tumors, these are the darts, these are the attachments. In these external phenomena, the partaking of defilement is called a thread. This is the imposition of meaning. The thread partaking of defilement is declared. The verse Mind precedes all phenomena is explained here.

What is the exposition of meaning? In this discourse, what is the meaning? By the classification of aggregates, it teaches the consciousness aggregate; by the classification of elements, the mind-consciousness element; by the classification of sense bases, the mind base; by the classification of faculties, the mind faculty. What are the phenomena that precede? In brief, the six phenomena that precede are the roots of skillful and unskillful actions, and the signless. In this discourse, the root of skillful action is taught.

What are the phenomena that mind precedes? Mind is their forerunner, just as a king is the forerunner of an army, so too mind precedes phenomena. Among the threefold forerunners, with the desire for renunciation, with the desire for non-ill-will, with the desire for non-harming. With the desire for renunciation, it is the forerunner of non-greed. With the desire for non-ill-will, it is the forerunner of non-hatred. With the desire for non-harming, it is the forerunner of non-delusion.

Here, mind is chief means these phenomena are exalted by the mind or created by the mind. Mind is the chief of these phenomena, mind is the foremost of these phenomena, mind exercises sovereignty over these phenomena, thus mind is chief. Mind is swift means where the mind goes, there these phenomena go, thus mind is swift. Just as the wind moves swiftly, or anything else that moves swiftly is called wind-swift or bird-swift, so too these phenomena, being associated with the mind, move, and where these phenomena go, they are called mind is swift.

They are threefold, arising from desire, unclouded, and intention. The sevenfold bodily good conduct and verbal good conduct, these are the ten paths of skillful action. Here, if with a pure mind means mental action. Speaks means verbal action. Acts means bodily action. In this discourse, these ten paths of skillful action are the highest, even for the virtuous, they are the highest.

This is the teaching. What is the analysis of the conveyance? Mind is the forerunner of all states, including the roots of wholesome actions and the eightfold right path. This is the discourse. The result of the ten paths of wholesome actions is happiness, which follows like a shadow that never departs. This is the foundation for the eighteen mental explorations. Mind is the forerunner of all states means these are the foundation for all wholesome states. If with a pure mind refers to the faith faculty's foundation. Speaks or acts refers to the foundation of right speech, right action, and right effort. The characteristic is that these states are preceded by feeling, perception, and formations. All states that arise together are preceded by these states. Then happiness follows him means joy follows him, and happiness follows like a pleasant shadow. What is the fourfold conveyance? Mind is the forerunner is not a singular statement. Why? All these are the body of consciousness. What is the Blessed One's intention? Those who seek happiness should purify their mind; this is the Blessed One's intention in this discourse. The meaning has already been explained. The roots of wholesome actions are the cause of the eightfold path. Ten bases are the causes and conditions for the teaching and explanation. Where one might think that with suffering, name and form are the truth of consciousness, and the root of wholesome actions is abandoned, this is the arising in the un-abandoned state. Their abandonment is cessation. These are the four truths. This is the cycle of conveyance. Mind is the forerunner of all states, Mind is chief, mind-made are they; If with a pure mind one speaks or acts, Then happiness follows him, Like a shadow that never departs. This does not exclusively belong to a recluse or a Brahmin. If one with wrong view purifies his mind in his own doctrine, and with that purified mind speaks or declares, happiness does not follow him like a shadow; rather, suffering follows him, just as a wheel follows the foot of the ox. This is the analytical explanation. If with a pure mind, bodily and verbal actions are pleasant-feeling, when united, they are pleasant-feeling; when misaligned, they are unpleasant-feeling. This is the analysis. What is the transformation of the conveyance?

The mind is the forerunner of all things. If one speaks or acts with a corrupted mind, suffering follows. These are the two teachings spoken, and this is their opposite. The term mind refers to what is known as mind, consciousness, mental faculty, and the element of mental consciousness. The term designated means that the mind is designated by some designation. The term things is designated by the designation of wholesome paths of action. The term mind is chief is designated by a distinguished designation. The term mind-made is designated by a simultaneous designation. The term consciousness is designated by the designation of renunciation. If one is pleased in mind, it is designated by the designation of the faculty of faith. If one is pleased in mind, it is designated by the designation of the second jhāna, free from unwholesome thoughts. If one is pleased in mind, it is designated by the designation of the opposite of faithlessness. If one speaks, it is designated by the designation of right speech. If one acts, it is designated by the designation of right action. Then happiness follows, which is the establishment of concentration in jhāna. Among the faculties, the mental faculty is in dependent origination, consciousness. The mind is the forerunner of all things, including goodwill and gentleness in the second and third jhānas. Among the aggregates, it is included in the aggregate of formations. Among the elements, it is the element of mental phenomena, and among the bases, it is the base of mental phenomena. Whatever is wholesome among the faculties, the faculty of pleasure and the faculty of joy are the foundation. For these phenomena that arise dependent on contact, the contact that is the condition for pleasant feeling is pleasant feeling in mental explorations, joy in the thirty-six initial stages, and joy associated with renunciation. Thus, this is the descending process. What is the purifying process? The purpose for which this discourse was spoken is the meaning connected to it. This is the purifying process. What is the establishing process? The mind is the forerunner of all things, as a designation, not as a singular designation. The term things is not a singular designation. If one is pleased in mind, that pleasure is twofold: internal and external, with the suppression of ill-will. The internal pleasure is twofold: the pleasure of eradication and the pleasure of suppression, overcoming the dominance of ill-will. The disturbance is not the root pleasure, even if it is rooted. Pleasure with ill-will is overcome by disturbance. Then happiness follows, which is both physical and mental happiness, the separation from the unpleasant and the association with the pleasant, the happiness of renunciation, the happiness of the ordinary person, the joy of enlightenment, and mental happiness. Whatever happiness the body feels when it is calmed, that too is physical happiness, and the factors of enlightenment are mental happiness. Whatever happiness the body feels when it is calmed, that too is the foundation of happiness, designated as previously stated, untainted by wholesome phenomena.

Appanā is seen as following, yet this is not something attained that follows. This discourse should be established in two ways: by cause, which is the mind that is serene, and by result, which is the one who experiences painful feelings. The Blessed One, with a retinue of five hundred disciples, enters the city of Rajagaha. There, a person serves the Blessed One, and faith arises in him, even if it is connected with previous wholesome roots. He tells others, speaking these words: Fortunate are those whose residence the Blessed One enters. If it were ours, we too would gain confidence in the Blessed One. Approaching the Blessed One, he pays homage with joined palms, saying, Homage to the Blessed One, homage to the Blessed One, and stands aside with a mind free from ill-will. Thereafter, the Blessed One spoke this discourse: Mind precedes all phenomena. The entire discourse is such that what is spoken to others is verbal action. The homage paid with joined palms is bodily action. The faith in the mind is mental action. There, what is declared to others is speech of praise. Those whose residence the Blessed One visits, all that is non-greed, a root of wholesomeness. The goodwill towards the Blessed One, that is non-hatred, a root of wholesomeness. The homage paid with joined palms, subduing pride, there arises non-delusion, a root of wholesomeness. The attainment of great wisdom is the abandonment of distorted views. The restraint in such a way is the abandonment of distorted perceptions. The calming of the mind is the abandonment of distorted consciousness, the suppression and abandonment of unwholesome distortions. The three roots of wholesomeness, the untroubled mental intention, this is called attention. The suppression of defilements, thus distortions and objects, with conditionality as a condition, the roots of wholesomeness are seen as a condition, and this attention is the cause by which the mind arises. There, the mind that is established with the object of the Buddha, this is recollection of the Buddha. When one reflects on the qualities of the Blessed One, this is recollection of the Dhamma. There, mindfulness and clear knowing are the cause, and this is the condition. Speech is the cause, and thought and examination are the condition. Bodily formations are the volitional formations of action, the cause or non-condition of the action that is pleasant feeling, the accumulation of the action that is the cause. There, what is the imposition of the burden? With a mind that is serene, with joy, even here serene, yet beings are liberated by the purification of the mind, thus beings with a mind that precedes, with a serene mind, even intention there becomes mind-born. This is the opposition of intentions with serenity, and the body is serene, and it initiates with serenity, serene perception, and it is not distorted. This is fivefold suppression, bodily tranquility, serene with the mind, yet the mind was serene beforehand.

This is the establishment. Thus is the faith of the five faculties. Then, what does the Blessed One point out as happiness? Indeed, the result of that action does not follow the truth of self. Its method follows when joy arises due to conditions, and it follows without regret. This is the establishment of the support. This is the discourse to Mahānāma the Sakyan. If at that time, one were to pass away without mindfulness, one would be in sensual pleasures. Do not fear, Mahānāma, for that mind which has been long cultivated by faith, virtue, learning, and generosity should be elaborated. What does it show through generosity and wisdom? That which is faith is the clarity of the mind. That which is untainted and well-considered is faith. Why? Because it is characterized by purity. Faith is indeed characterized by purity. Others say it is characterized by the attainment of purity of qualities, and others by the acceptance of words. Another interpretation is that one trusts oneself thus: I do not know anything; I am there with consent, not with non-consent. This is faith. Another interpretation is the contemplation of the dangers in the sixty-two views as impermanent, suffering, and non-self. By this, it becomes established as one sees water in a deep well with the eye but does not grasp it with the body. Thus, with noble patience, one has a view, but it is not realized. This is called faith. It is worldly. Another interpretation is that it is agreeable to the ordinary person, and it is not established in the twenty. It is not one, as it is the perception of the path of views, but indeed, with the five soft faculties, it is abandoned by the path of seeing. The defilements are seen and cut off; this is faith. It is said to be complete in the realm of the path of stream-entry. In that very realm, the noble ones maintain the training in virtue. In that very realm, soft wisdom is called the faculty of wisdom. In that very realm, there is disinterest in the aggregates; this is generosity. Therefore, faith should be pointed out with the establishment of generosity. With what mind is it more? For it is contrary to the wrong views, faithless, and established in the bases of views. There, the faculty of faith is what they desire, and thus, with the relinquishment of evil, it is not the establishment of generosity, but with the faculty of wisdom, it is the establishment of wisdom, and with virtue, it is the establishment of tranquility. These four qualities cultivate virtue: faith, virtue, generosity, and wisdom. There, with faith, one crosses the flood. What is virtue is heedfulness. What is generosity is the action of wisdom. What is wisdom is the faculty of wisdom, and there is the faculty of faith.

In the threefold unwavering confidence, there is virtue in the faculties of faith. The generosity is in the four jhānas. The wisdom is in the truths, and mindfulness is all-pervasive. For the trainee, there is a beneficial reward, a beneficial future. For one who is mindful, practicing virtue, there is no bodily negligence, and thus, neither the faculties nor the roots of wholesome actions result in karmic fruition. This is the explanation of the threefold meaning. Here, faith, virtue, generosity, and wisdom are the four qualities. The faith and wisdom are the mental conduct. The virtue is the bodily and verbal good conduct. The generosity is the mental non-greed good conduct. Thus, when the mind is grasped, the five aggregates are grasped. With these qualities, the good conduct is the foundation for the noble truth of suffering and the path. What is the investigation and analysis? It is faith and virtue. What does it accomplish? With faith, one recollects the Blessed One, even if met with a mere elephant, a dog, or any being, one does not act contrary to virtue by body or speech, becoming confident and free from remorse, with wisdom established. For one with unbroken virtue, no unwholesome mind arises associated with wrong view; this is the investigation and analysis. The speakers of the Dhamma will be beneficial; there is this reasoning. What is the foundation and analysis? The mind cultivated for a long time with faith, virtue, generosity, wisdom, and concentration is the foundation for the first jhāna. The faith with untroubled intention is the foundation for the second jhāna. The threefold unwavering confidence and virtue are dear to the noble ones, the foundation of the aggregate of virtue. The wisdom is the foundation of the aggregate of wisdom. These qualities and this mind are the foundation for unified concentration. Faith is the foundation of the faculty of faith. Generosity is the foundation of the faculty of concentration. Wisdom is the foundation of the faculty of wisdom. Faith and wisdom are the foundation for insight. Virtue and generosity are the foundation for tranquility. Faith and wisdom are the foundation for the fading of ignorance and the liberation through wisdom. Virtue and generosity are the foundation for the fading of lust and the liberation through the mind. What is the characteristic and analysis? When consciousness is mentioned, with faith and mindfulness cultivated, all five aggregates are mentioned. When faith is spoken of, all seven treasures are mentioned: the treasure of faith... and when the aggregate of virtue is mentioned, the aggregate of concentration and the aggregate of wisdom are also mentioned.

The mind that has been cultivated for a long time will not turn away at the final moment; this is not possible. There, even perception turns accordingly. Those phenomena that are of the same kind also turn accordingly. The perception of form, the contemplation of form-intention, and the attention to the body of consciousness in the six sense bases: this is the characteristic mode. What is the fourfold mode here? In this discourse, what is the intention of the Blessed One? Those who wish for a good reward and a good future life will focus on faith, virtue, generosity, and wisdom; this is the intention. And those beings who do not engage directly with the Tathagata, they will listen to this teaching without regret and pass away; this is the intention. What is the mode of turning? These four qualities: faith and wisdom: destroy faithlessness and ignorance. Virtue and generosity destroy craving and aversion. Two roots are abandoned. Suffering ceases, and in the unremoved state, two roots and the five aggregates remain. Two noble truths: calm and insight: are the abandonment of two roots. These two truths: cessation and the path: are the mode of turning. What is the distinction? The mind that is cultivated with faith... if it is of an ordinary person, even for them, a good reward will arise; it is not certain that the result of their action will be seen in this life, but it will occur in another time. Whatever has arisen in the past due to conditions, these are the causes, as explained in the Great Exposition of Karma: This is the explanation to be given by the one who practices the Dhamma, which is the good reward. What is transformation? Faithlessness, misconduct, miserliness, and lack of wisdom are abandoned by their opposites; this is transformation. What is the synonym? The mind that has been cultivated for a long time, the mind-consciousness... the strength of faith, the faculty of faith, virtue as good conduct, restraint, control, taming, and the aggregates: these are its synonyms. Generosity is relinquishment, non-greed, giving up, and is the desired state. Wisdom is discernment, the light of wisdom, the faculty of wisdom, the strength of wisdom. What is designation? The mind that is the seed of designation is designated. Cultivation, habituation, and designation are designation. Faith is designated by the designation of clarity. Virtue is designated by the designation of good conduct. Generosity is designated by the designation of meritorious action. Wisdom is designated by the designation of investigation.

These three qualities: faith, virtue, and generosity: lead the wise to purity. Among them, what is the descent? The mind is the consciousness aggregate among the aggregates, the mind-consciousness element among the elements, and the mind base among the bases. The four qualities are included in the formations aggregate among the aggregates, ..., among the elements and bases. Among them, what is the purification process? This was spoken by the Blessed One, questioned by Mahānāma the Sakyan, and all of it is appointed. Among them, what is the determination? This mind is designated by its diversity, cultivated by unwholesome minds, and developed by wholesome ones. When further developed, it is designated by others as well. All these four qualities are designated as unity. The fortunate are those who enjoy sensual pleasures, the form realm, the formless realm, and humans: all are fortunate. This is the designation of the discourse, this is the designation. Among them, what is the requisite? The faculties of the mind are the condition for dominance, attention is the condition for cause. Faith is the worldly wisdom, the condition for cause. Wise attention is the condition. The condition for virtue is dwelling in a suitable place and self-determination. The condition for generosity is non-greed. Non-remorse is also a condition. Wisdom is the external sound and internal wise attention, both are conditions. Among them, what is the application? That mind, long cultivated, is mental as well. Here, all qualities are cultivated, and the fortunate will be fortunate, fortunate in rebirth and in the afterlife. Thus, whatever human enjoyment and consumption, all are fortunate, this is the application. Above, below, everywhere, free from lust is the verse. What is called above? What will be above from here is the non-returner, this is above. Below is what has passed, what is past, this is what was said in the stories, thus above. In the past, eternalism is the view of those who speculate about the past and future, some have the annihilation view, which is said to be the view of those who speculate. These views, both annihilation and eternalism, are thus. Here, eternalism is these fifteen terms that adhere to self-view as eternal. My self is with form, in my self is form, form is my self, as it is said, they cover wisdom. The annihilation view is five hundred terms that adhere to annihilation. They see that life, that body, form is my self, thus the fourfold self-view with annihilation and eternalism. Thus, in the five aggregates, with twenty bases of views, fifteen terms adhere to the past.

When two views are abandoned, there one view leads to the abandonment of all views. Above and below, one who is free from passion becomes free from all things that can cause attachment. In the realm beyond, one sees things as they truly are, dependent on this. He touches upon the entire dependent origination. This is the characteristic of the process.

What is the fourfold process there? In this discourse, what is the intention of the Blessed One? Those beings who do not delight will strive for the abandonment of views. This is the intention of the Blessed One here. This is the fourfold process.

What is the process of turning? The five faculties that are soft are the lower faculties. They completely eradicate covetousness and ill-will through the cultivation of the path, with faith as the strength for liberation in the training, and with faith as the strength in the higher faculties, they reach the ultimate conclusion. There, the faculties are the path to the abandonment of defilements. This is cessation, the non-arising in the future, this is suffering. This is the process of turning.

What is the process of differentiation? Whoever perceives I am this, that one, with an excessive worldly view, does not abandon identity view through the noble practice. What is said to be excessive in that realm is attained through five aspects: virtue, vows, extensive learning, concentration, and the happiness of renunciation. There, one who has not attained perceives attainment and takes on conceit. In this context, the Blessed One speaks this discourse.

With virtue and mere vows, one who perceives attainment without having attained, the concentration of such a person is worldly, associated with inferior people, and those inferior people are called ordinary persons. The worldly concentration, when approached by the noble path, becomes non-noble, associated with inferior people. However, one who does not know and see things as they truly are with the noble method abandons attainment. The concentration that is led by the noble, not associated with inferior people, is without worldly attachment. There, those not associated with inferior people are called noble individuals. The concentration cultivated by them is not associated with inferior people. Therefore, one should declare with differentiation, not perceiving I am this, thus establishing it.

What is transformation? In this realm of vision, defilements are to be abandoned, and they are abandoned, even if not pointed out by the Blessed One, who should point them out. What is the alternative expression? It is the view of self-identity. This is the realm. The defilements to be abandoned are not abandoned, even if not pointed out by the Blessed One, and the eternalist view and annihilationist view, and the view with limits.

The view that is without limit is the eternalist view. The annihilationist view is the nihilistic view. The eternalist view is the non-action view. This is a synonym. What is designation? Craving is designated by the designation of fetters. The path is designated by the designation of attainment. Faculties are designated by the designation of attainment. What is descent? The self is suffering to be abandoned by seeing. The origin is the path. The faculties are those described in the aggregates, elements, and sense bases. What is purification? That which, when referred to, the Blessed One spoke this discourse, is referred to. What is the requisite? The cause and condition of name-and-form is consciousness as the cause and seed. Thus ignorance and formations are conditions. The path of return is not another way; all existence, and the cause of all existence, is the condition of external objects, thus right view, and wise attention is the condition. The wisdom that arises is the cause of right view, and right intention becomes, and right concentration is the requisite. What is the imposition? This I am is not seen as suffering, as disease... fifteen phrases. What is the purpose and benefit of virtues, O Ananda? Virtues, Ananda, are for the purpose of non-regret up to liberation. There are two meanings: personal meaning and verbal meaning. What is the personal meaning? That which is not regretted, this is non-regret, this is the personal meaning. As someone might cultivate this meaning, he would say, Something is under my control, for that purpose I undertake this action. This is the personal meaning. What is the verbal meaning? Virtues are bodily or verbal good conduct, non-regret. Thus, the expression of virtue and vow. The non-deviation from the path of the noble ones is good conduct, this is non-regret. Thus, up to liberation, in each phrase, there are two meanings: personal and verbal, as in this discourse, so in all discourses, there are two meanings. This is the ultimate meaning and the highest meaning. That which, relying on the realization of Nibbāna, becomes one's own realization, is said to be the completion of what is done. This is again a synonym, understanding. By this, the meaning is obtained, the verbal meaning. What is the meaning that a disciple desires? The attainment of that is the personal meaning. Whatever Dhamma the Blessed One teaches, the understanding of the meaning of that Dhamma. This is the meaning, and the non-regret of virtues is both the meaning and the benefit. This benefit is that one does not go to a bad destination.

As the Blessed One has declared, the benefit of practicing the Dhamma well is that the one who lives according to the Dhamma does not go to a bad destination; this is the meaning. When a person, on the ground of development, is connected with virtue, thus the aggregate of virtue extends until liberation. There, the absence of remorse, as indicated by the latent tendencies, is that virtue; this is the aggregate of virtue. The joy, rapture, and tranquility, through the faculty of concentration, form the aggregate of concentration. When one who is concentrated knows things as they truly are, this is the aggregate of wisdom. These three aggregates: virtue, concentration, and wisdom: thus fulfill virtue. Through the faculty of energy, one endeavors for the non-arising of unwholesome states that have not yet arisen, for the abandoning of unwholesome states that have arisen, for the arising of wholesome states that have not yet arisen, and for the increase of wholesome states that have arisen; thus the faculty of energy is described. There, the aggregate of concentration is the faculty of concentration. The aggregate of wisdom is the faculty of wisdom, which should be seen in the four right efforts. Thus, the effort for the non-arising of unwholesome states that have not yet arisen is the first right effort. The effort for the abandoning of unwholesome states that have arisen is the second. The four right efforts should be seen in the four jhānas. Thus, with the aggregate of virtue, the element of renunciation is predominant, and the three thoughts: thought of renunciation, thought of non-ill-will, and thought of non-cruelty: are common. The bodily happiness brought about by the joy of one who is pleased is not limited by affection; this is suffering. The non-distraction there is concentration. This is the first jhāna with five factors. The mental tranquility with initial and sustained thought, the opposition to defilements, and the burning of defilements are ceased in the first jhāna. Thus, the tranquility of defilements and the tranquility of initial and sustained thought, both these states are tranquil. There, the happiness of body and mind is the happiness of joy. The unification of mind, through that unification, the internal confidence of the mind, is the fourth jhāna factor. Thus, internal confidence and unification of mind, joy, and happiness, this is the second jhāna with four factors. One who experiences happiness with a tranquil body, through that intense happiness, pervades the mental happiness, and being free from attachment to joy, thus through freedom from attachment to joy, attains equanimity. He attains equanimity and experiences happiness. Mindfulness and right wisdom are attained. If mindfulness and one-pointedness are present, this is the third jhāna with five factors.

When the mind of a happy person is concentrated, this is associated with one-pointedness, which is a characteristic of the first jhāna. In the first jhāna, there is mental one-pointedness, but not the full completion of the feeling of the eye. Just as in the fourth jhāna, there is equanimity, tranquility, mindfulness, and clear knowing, along with mental one-pointedness; this is the fourth jhāna. Just as concentration is to be demonstrated, so too the faculty of wisdom should be seen in the four noble truths. When one is concentrated, one knows things as they truly are; this knowing is fourfold: seeing things as impure, as suffering, as non-self, and the object of this is the noble truth of suffering. By knowing this, one becomes disenchanted and liberated, thus abandoning the taints of sensual desire, becoming, views, and ignorance; this is the cessation of the arising of taints in the unliberated state. These are the four noble truths that should be seen with the faculty of wisdom. Just as one who is concentrated knows things as they truly are, this is the ground of insight. By knowing the fruit of stream-entry as it truly is, one becomes disenchanted; this is the subtlety. By abandoning sensual desire and ill-will, and knowing the fruit of once-returning, one becomes disenchanted and dispassionate; this is the ground of the first jhāna development and the liberation of the mind from passion, and the fruit of non-returning. The liberation that is attained is the dispassion from ignorance, the liberation through wisdom, and the attainment of arahantship. These are the non-regret and the faculty of energy, the four right efforts, and the non-regret that extends up to concentration. Thus, these are the four jhānas and the faculty of concentration, where one who is concentrated knows things as they truly are. These are the four foundations of mindfulness, leading to the fulfillment of virtue, associated with relinquishment, and the signs of penetration, with an untroubled mind; this is the faculty of mindfulness, the four foundations of mindfulness. Furthermore, in this teaching of the Dhamma, in three places, the faculty of seeing the path is through the abandonment of defilements and the virtue of a trainee; this is the faculty of faith. The four factors of stream-entry and their fruits. The faculties of concentration are to be explained in all the discourses. The jhāna that is attained is the knowing acquired through effort, this is wisdom born of learning. The concentration that is the manifestation of the beginning and end, with the excellence of the path as desired, this is wisdom born of reflection, and the one who is thus concentrated knows things as they truly are, this is wisdom born of development. This is the exposition of the discourse. This discourse is to be understood as leading to penetration, with the emphasis on awakening. Those who are endowed with these factors will understand it, and its factors will be understood by them, thus they are the factors of enlightenment. Likewise, from the beginning up to virtue, the vow, and the intention are to be done, fulfilling the virtues. For the non-arising of unarisen unwholesome states, for the abandonment of arisen unwholesome states, for the arising of unarisen wholesome states, and for the increase of arisen wholesome states, this is the energy that is the factor of understanding for each of these.

This is the energy enlightenment factor. Through this energy, two states arise initially: non-regret and joy. Furthermore, the joy that arises from non-regret and joy is the joy enlightenment factor. When the body of one who is joyful becomes tranquil, this is the tranquility enlightenment factor. When the tranquility leads to bodily happiness, and the mind of the happy one becomes concentrated, this is the concentration enlightenment factor. When one who is concentrated knows things as they truly are, this is the investigation of states enlightenment factor. When, based on virtue, there is conformity and alignment with the five enlightenment factors, characterized by joy and distinction, without obstruction, accompanied by mindfulness, this is the mindfulness enlightenment factor. When one knows things as they truly are, one exerts strong energy. It is said to be the ground of restlessness when one strives for what is desired. It is said to be the ground of sloth when one is criticized for lacking the factors of awakening. When one understands the path of calming the eye, this is equanimity. Thus, equanimity is considered a factor of enlightenment, and it is called the equanimity enlightenment factor. This is the explanation of the discourse. What is the teaching here? In this discourse, the four noble truths are taught. What is the investigation here? For one who is virtuous, non-regret leads to liberation. In this inquiry, the question is asked, What is the purpose of this? Two words are the question, and two words are the answer. With two words, there is direct knowing, and with two words, there is the answer. What is asked is the untroubled bodily state, the foundation of action, and thus it establishes the untrained states. What is the reasoning here? For one who is virtuous, non-regret arises. What is the dispassion of one who is free from desire? This is the reasoning. What is the foundation here? Energy is the foundation of the faculty of energy. Concentration is the foundation of the faculty of concentration. Wisdom is the foundation of the faculty of wisdom. Energy is the foundation of non-hatred. Concentration is the foundation of non-greed. Wisdom is the foundation of non-delusion. The faculty of energy is the foundation of the three path factors: right speech, right action, and right livelihood. The faculty of concentration is the foundation of the three path factors: right intention, right speech, and right concentration. The faculty of wisdom is the foundation of the two path factors: right mindfulness and right view. What is the characteristic here? When the aggregate of virtue is mentioned, all three aggregates are mentioned, for virtue is like a rock, unshakable by all adversaries, so too is the mind unshaken by all defilements. This is non-delusion. Dispassion towards what is delightful is non-greed. Not being angered by what is angering is non-hatred. Here, wisdom is the root of non-delusion, non-greed is simply non-greed, and non-hatred is simply non-hatred.

With these three roots of good, one established in the stage of a learner generates the path of the non-learner. In the stage of a learner, one generates the conditions for prosperity, and that is right liberation, along with the knowing and vision of liberation, which are the ten qualities of the arahant, the non-learner. There, through the Noble Eightfold Path, four types of development are attained: the development of virtue, the development of the body, the development of the mind, and the development of wisdom. There, through right action and right livelihood, the body is developed. Through right speech and right effort, virtue is developed. Through right intention and right concentration, the mind is developed. Through right view and right mindfulness, wisdom is developed. Through this fourfold development, two qualities reach the fulfillment of development: the mind and wisdom. The mind is calmed through the development of tranquility, and wisdom is developed through insight. There, wisdom, by dispelling ignorance, purifies the mind from defilements. The development of wisdom completes the development of the mind. Thus, for one whose mind is well-developed, from where would suffering arise? Moreover, for that venerable one, the element of non-ill-will is predominant; he does not experience the impact of formations, and in a body that is considered, he does not feel pain. This is the meaning of the discourse. What is the teaching here? In this discourse, the ten qualities of the arahant, the non-learner, are taught, along with boundless right development. What is the investigation here? Like a rock, those phenomena that are associated with feeling pleasure and pain, all of them, when seen as impermanent, do not cause pain in the body, and the examination of feeling ceases. What is the reasoning here? For one whose mind is thus developed, from where would suffering arise? In the three developments, suffering does not occur in the mind, nor in the development of the mind, nor in the development of cessation, nor in the development of immediate concentration. Thus, for one whose mind is thus developed, concentration is the foundation of the fruit. What is the characteristic here? For one whose mind is thus developed, the minds are developed as initially described: wisdom, virtue, body, and mind. Virtue is well-developed, and due to the stability of the bodily and mental states, it does not waver. Thus, feeling, perception, and formations are also like this. From where would suffering arise? Even happiness does not follow, nor does neither-pain-nor-pleasure arise. What is the fourfold analysis here? What is the intention of the Blessed One here? Those who will be overwhelmed by suffering will be free from such attainments. This is the intention of the Blessed One here. Those who are not yet confident will become confident, and for those who are confident, there will be joy and delight. This is the intention of the Blessed One here.

There is no ground for turning back. For one whose mind is thus developed, from where will suffering arise? This is a twofold exposition: an exposition of the cause of suffering and an exposition of the opposite. What is the cause of suffering? From where suffering arises, when the opposite is stated, the remaining factors such as virtue, cause, and condition are all mentioned. When the factors conducive to enlightenment are mentioned, all the factors leading to awakening are stated.

What is the fourfold analysis here? In this discourse, what is the intention of the Blessed One? Those who are free from remorse and have enthusiasm, they fulfill virtue, and with enthusiasm and freedom from remorse, they fulfill joy. This is the intention of the Blessed One... this is the fourfold analysis.

What is the turning back? This discourse is related to penetration. What is penetration is cessation. What penetrates is the path. What is penetrated is suffering. What is abandoned by the path leading to penetration is the arising.

What is the analysis? For one with virtue, freedom from remorse is to be explained analytically. For one who is grasping, there is no freedom from remorse as long as one engages in unwholesome actions by body or speech. If it is thus, This is well done, this is well conducted, then from that freedom from remorse, joy arises up to liberation. For one with virtue, freedom from remorse is to be explained analytically. This is the analysis.

What is transformation? With these seven supportive conditions, eleven supports are abandoned in the analysis, this is transformation.

What is the synonym? For these noble qualities, the powers, factors of enlightenment, liberations, concentrations, and attainments, these are the synonyms.

What is designation? For one with virtue, freedom from remorse is designated in the aggregate of virtue by the designation of renunciation, and the designation of sitting, thus ten factors are designated by two factors each.

What is descent? This discourse related to penetration is descended into the five aggregates as it was first indicated, thus it should be indicated in the faculties, aggregates, elements, and bases.

What is purification? For one with virtue, freedom from remorse is not yet pure at the beginning, joy for the one free from remorse is not yet pure at the beginning. When the eleven factors are taught, then the beginning is pure, this is purification.

What is determination? By the evenness of virtue, thus ten factors are all the benefits of the aggregate of virtue, and the suitable dwelling place is a condition, self-determination is a cause, the aggregate of concentration is happiness, a cause, tranquility is a condition, by which the state born of meditation is a place, thus the factors of meditation are another method, contemplation of the danger in sensual pleasures is a condition for concentration, seeing the benefits of renunciation is a cause.

In this context, what is meant by integration? It is the faculty of energy, which is the aggregate of virtue. What is virtue? It is the four right efforts. What is the practice in accordance with the Dhamma? It is the restraint of the Pātimokkha. The verse that speaks of the mind as being like a rock, the simile is that just as a rock is not shaken by the wind, nor disturbed by heat or cold, so too is the mind unshaken by the defilements. Just as many insentient things wither in heat, dry up in cold, and break in the wind, not so is the rock. Similarly, a mind detached from what is to be lusted after does not get disturbed by what is to be hated. Why is that? Because it is detached from what is to be lusted after and does not get disturbed by what is to be hated. Why is that? Because it is not disturbed by what is to be hated, nor does it get angry with what is to be angered by. For one whose mind is thus developed, where is the description of suffering, and how could such suffering arise? This is explained.

In terms of transformation, where would such suffering come from? The mental happiness that is without remainder is not present, but that with remainder is present. Again, it is said that at that moment, both the remainderless and the with-remainder are not felt. The happiness attained is irreversible, and this is the distinction in transformation.

What is the synonym here? For one whose mind is thus developed, well-developed, established, and well-prepared. The mind is consciousness, the mental faculty, the element of mental consciousness. What is the designation here? The mind is designated by the cessation of formations. Concentration is designated by the cessation of the untrained. Suffering is designated by the cessation of designation.

What is the descent here? When the mind is described, the five aggregates are described; this is the descent into the aggregates. When the element of mental consciousness is described, the eighteen elements are described; this is the descent into the elements. When the mental base is described, all the bases are described. Here, the mental base is the foundation of name-and-form. From name-and-form arises the six sense bases. Thus, in dependent origination, this is the descent.

What is the purification here? It is the pure beginning. What is the determination here? The cultivation of the six faculties is the unity of designation, and the body is designated as unity. What is the requisite here? The prior cause of the mind's arising is attention and its purification. Due to the untrained state of the special qualities, the mind constantly wanders. If the happiness of concentration is the cause, and non-remorse is the condition, this is the cause, this is the condition, this is the requisite.

In this context, what is meant by application? It refers to the qualities that should be applied to one who has cultivated them. The body, virtue, and wisdom are cultivated in the mind, yet remain unentangled, unattached, and free from various defilements. This is not the perfect concentration of a trainee, but all ten qualities of an arahant are declared to be non-trainee. These are the discourses pertaining to the non-trainee.

If, venerable sir, one has not developed mindfulness of the body, then encountering a fellow practitioner, he might engage without relinquishing worldly wanderings. Such a venerable one ac knowings two aspects: the abandonment of views through mental development and the abandonment of craving through bodily development. He makes the initial comparison.

Just as the earth is neither repelled nor delighted by purity or impurity, so too, with a mind like the earth, he dwells with little, without enmity, and without ill-will. Thus, what does this venerable one ac knowing? He ac knowings the abandonment of the pleasure faculty through bodily development and the abandonment of the joy faculty through mental development.

He rejects the bodily sensations associated with the underlying tendency of lust. For the aggregate of feelings, which are mental pleasant feelings, do not arise due to the condition of acquisition. He rejects the ear, for there is no feeling born of mental contact.

In the four great elements, he speaks of the abandonment of the underlying tendency of aversion in the form aggregate. In sensual pleasures and in the non-trainee's domain. In the body, contemplation of the body and dwelling in the happiness of the present moment. Through strength and effort, having made everything a mental object, he abandons it, whether it be by a man of the Katālikā clan or by a man of the Maṇḍanaka clan.

Reflecting on what is born of mother and father, he holds two qualities: contemplation of the body with the body and contemplation of the mind with the mind. He ac knowings the ability to dwell in the seven attainments with a well-developed mind, having the basis of bodily defilements and the reliance on the mind.

In the simile of the householder's son, just as a basket full of various colored cloths would be available, and whatever cloth he desires in the morning, he takes it in the morning, likewise in the midday, and in the evening. Similarly, due to the well-developed mind of this venerable one, whatever type of dwelling he wishes to engage in during the morning, he engages in that type of dwelling in the morning, midday, and evening.

Thus, with this simile, the venerable one has reached the supreme development of faculties with a cultivated mind.

Therefore, that venerable one ac knowings this eightfold development: in the four great elements, the cultivation of the body, the contemplation of the repulsiveness of a corpse, the mental cultivation in the pools of existence. With these developments and the fulfillment of tranquility, through these four fulfillments of wisdom, how does one dwell with a perception of non-repulsiveness in repulsive phenomena? The body, by nature, is not repulsive; in the body, there is the perception of a bloated corpse. In brief, these nine perceptions are repulsive phenomena, and this venerable one, not disgusted by repulsiveness, is engaged in the practice of mindfulness directed to the body. For him, having abandoned disgust, the mind does not become repulsed. How does one dwell with a perception of repulsiveness in non-repulsive phenomena? The body is non-repulsive to the entire world; that venerable one dwells with the perception of foulness. Thus, one dwells with a perception of repulsiveness in non-repulsive phenomena. How does one dwell with a perception of repulsiveness in both repulsive and non-repulsive phenomena? Even though this entire world, this shaven-headed one, with bowl in hand, wanders for alms in families, that venerable one, with a mind and body accompanied by disillusionment, dwells with a perception of repulsiveness. Thus, one dwells with a perception of repulsiveness in both repulsive and non-repulsive phenomena. How does one dwell with a perception of repulsiveness in repulsive phenomena? In repulsive phenomena, with a perception of beauty in a woman's form, and with disgust in the blue-black and festering, that venerable one dwells with a perception of repulsiveness. How does one, having avoided both repulsive and non-repulsive phenomena, dwell with equanimity, mindful and fully aware? In non-repulsive phenomena, with a perception of beauty in a woman's form, and with disgust in the blue-black and festering, having avoided both, one dwells with the thought, This is not mine, I am not this, this is not my self. Thus, having avoided both, one dwells with equanimity, mindful and fully aware. Another approach: The threefold world is the abode of all foolish ordinary people with a perception of non-repulsiveness. There, the venerable Sāriputta dwells with a perception of repulsiveness. Thus, one dwells with a perception of repulsiveness in non-repulsive phenomena. How does one dwell with a perception of repulsiveness in repulsive phenomena? Those with a perception of repulsiveness are all trainees here in the threefold world. Who, having attained the ground of concentration and realized the fruit, dwells with a perception of repulsiveness? Why? Because there is nothing in the world for which one would arouse a perception of repulsiveness for its abandonment. How does one dwell with a perception of repulsiveness in both repulsive and non-repulsive phenomena?

In the realm of the threefold world, in the abode of beings, up to the realm of sensual desire, there is an aversion for those free from passion. In the realm of form and formlessness, there is no aversion. There, the Venerable Sāriputta dwells perceiving aversion. Thus, he dwells perceiving aversion in both aversive and non-aversive phenomena. How does he dwell perceiving non-aversion in both aversive and non-aversive phenomena? Whatever speech is harsh or unpleasant from others, that speech is non-aversive as far as inappropriate speech is concerned, thus perceiving non-aversion in people. There, the Venerable Sāriputta, having realized through direct knowing, dwells perceiving non-aversion, thus dwelling perceiving non-aversion in both aversive and non-aversive phenomena. How does he dwell, having avoided both aversive and non-aversive phenomena, with equanimity, being mindful and fully aware? Whatever he sees as unwholesome phenomena, those phenomena are non-aversive. There, the Venerable Sāriputta reflects that unwholesome phenomena have undesirable results. Wholesome phenomena lead to accumulation. Having performed wholesome actions that lead to accumulation and unwholesome actions that have undesirable results, he avoids both and dwells with equanimity. Then, he dwells perceiving aversion in both aversive and non-aversive phenomena. Why is craving an aversive phenomenon? Because beings are bound by craving in two ways: beings are bound by craving for taste in material food, and by pleasant perception in contact. There, the Venerable Sāriputta dwells perceiving aversion in material food and perceiving suffering in contact. Thus, he dwells perceiving aversion in both aversive and non-aversive phenomena. How does he dwell perceiving non-aversion in both aversive and non-aversive phenomena? The destruction of craving is the unsurpassed Nibbāna, thus for foolish ordinary people, it is perceived as aversive and abandoned. There, the Venerable Sāriputta, having seen with his own wisdom, dwells perceiving non-aversion and non-ill-will, thus dwelling perceiving non-aversion in aversive phenomena. How does he dwell perceiving non-aversion in both aversive and non-aversive phenomena? In the third Nibbāna, perceiving aversion, and in fame and praise, perceiving non-aversion. There, the Venerable Sāriputta, understanding the gratification, danger, and escape as they truly are with right wisdom, having avoided both aversive and non-aversive phenomena, dwells perceiving non-aversion. How does he dwell with equanimity, having avoided both aversive and non-aversive phenomena?

Mindful and fully aware, one observes the agreeable, non-opposing qualities of the Dhamma, and the disagreeable, opposing qualities of the Dhamma. In this, Venerable Sāriputta, having abandoned attachment and aversion, dwells in equanimity, mindful and fully aware. This is the fivefold supreme development of faculties. This is the exposition of the discourse. What is the nourishment of the teaching here? In this discourse, what should be taught? It is said that in this discourse, the dwelling in happiness in the present life is taught, as well as the reflection on the liberated mind and the teaching of the supreme wisdom. What is the investigation here? Those who dwell observing the body as a body, their mind does not dwell with attachment and aversion, and for one who delights in attachment and aversion, the mind will be unified. This is the strength of development, this is the investigation. What is the proper application here? In the development of the body and the mind, one should not look down upon any fellow practitioner. This is the proper application. What is the foundation here? The foundation for the first establishment of mindfulness in the development of the body. The equanimity of the mind is the foundation for the contemplation of impermanence. What is the characteristic here? One who dwells with a mind like the earth, observing oneself, dwells like a layperson with a mind like the earth. What is the meaning of a mind like the earth? Just as those who are unshakable like a rock, so too is this one unshakable in modesty. This is the characteristic. What is the fourfold application here? In this explanation, what is the intention of the venerable one? Whoever among the arahants desires the development of faculties, they will generate equanimity like the earth. This is the intention. What is the turning point here? There is no ground for a turning point. What is the distinction here? One who dwells observing the body will not necessarily attain equanimity of mind. Why? Those who are fragmented or cut off do not attain equanimity of mind. All mindfulness directed to the body is the development of the trainee, with nibbāna as the fruit. This is the distinction. What is the transformation here? For those who dwell observing the body, defilements and afflictions may arise due to the body. This is the transformation. What is the descent here? The five aggregates are not surpassed, the twenty-two faculties, and likewise the mind faculty, the mind element, and the mind base. The concentration faculty is the dhamma element and the dhamma base. This is the descent. What is the purification here? Those who cultivate the four with the mind, all of them cultivated, what is to be attained by the mind having been abandoned, the effort for this purpose, that purpose is pure.

This is the purification process. What is the foundation here? This concentration is designated as unity, the six bodies are designated as unity. The five faculties are the material body. The six bodies of feeling are the feeling body. The six bodies of perception are the perception body. The six bodies of intention are the intention body. The six bodies of consciousness are the consciousness body. All these phenomena are indeed considered the body of phenomena. This is the foundation.

What is the equipment? It is the skill in attainment and the skill in the path, which are the cause. The skill in the field and the skill in what is proper are the conditions. The skill in purification is the cause, what is proper is the condition. Happiness is the cause, non-ill will is the condition. This is the equipment.

What is the application here? Just as the earth remains the same whether pure or impure things are thrown upon it, so too the body remains the same whether it encounters pleasant or unpleasant contacts, whether it experiences pleasant feelings through contact or not. This discourse is explained with a simile for one who understands quickly. There is no room for application here.

What is the discourse associated with defilement? When it does not conflict with wholesome states, nor does it increase, the Blessed One teaches this danger, therefore one should avoid the six, not overstep the open, and from the danger, one should avoid. Thus, one is not overcome by lust through the perception of impurity, not overcome by hatred through goodwill, not overcome by delusion through insight. In this way, whatever opposing state arises, it will be fulfilled in that state. Whatever unwholesome state is the opponent of that state, it is not tolerated.

Another method: These states that one cannot overcome by oneself, these states are taught. One overcomes the six, and through them, the mind can be explained, purified, inclined towards seclusion, leaning towards seclusion, and inclined towards growth, increase, and abundance in wholesome states. Just as a lotus, water lily, or red lotus grows in water, and the moon waxes from night to night, so too, growth is expected, not decline. Such a mind is not overcome.

Furthermore, one who is not deceitful, not fraudulent, not hypocritical, a straightforward person reveals themselves as they truly are. For one who conceals, unwholesome states follow the mind. One overcomes the six. However, one who is not deceitful, not fraudulent, not hypocritical, a straightforward person reveals themselves as they truly are. Their mind is not overcome by unwholesome states. This is the meaning of the discourse.

In this context, what is meant by teaching? Here, the ten unwholesome courses of action are taught as something to be endured, while the ten wholesome courses of action are taught as something not to be endured. One does not become purified by the unwholesome. As stated by the Blessed One, It is through the defilement of the mind that beings are defiled.

What is meant by analysis? For one whose mind endures in this way, whatever might arise for the awakened one, that is due to the compassion for the qualities of the teacher. This is analysis.

What is meant by appropriateness? Thus, the mind that does not endure arises. When it arises, it is established in wholesome states. This is the appropriateness.

What is the foundation? It is said that the six are covered. The foundation of the six unrestrained is that which is uncovered, not covered. Therefore, one should uncover the covered and not cover the uncovered. This is the foundation of the teaching.

What is the characteristic? It is said that the covered is surpassed. Whatever phenomena are of a single characteristic with the covered, all those are not destroyed. Therefore, one should uncover the covered. Whatever phenomena are of a single characteristic with the uncovered, all those are not surpassed. This is the characteristic.

What is the fourfold analysis? In this discourse, what is the intention of the Blessed One? For those whose minds are dominated by unwholesome states, they will respond according to the Dhamma. This is the intention of the Blessed One. This is the fourfold analysis.

What is the turning? Whatever is covered, that is to be shaken off in two ways. The immediate concentration. There, through tranquility, conceit increases the influxes, and through lack of faith, one falls into negligence, and through negligence, one declines, and becomes arrogant. As stated by the Blessed One, For the negligent and arrogant, their influxes increase. These are the four clinging aggregates, which become the five clinging aggregates. These are the truths of suffering and its origin. Therefore, one should uncover the covered, by which cause, the influxes increase. By their abandonment, the influxes are abandoned. There, through heedfulness, lack of faith is abandoned, and through the abandonment of restlessness and remorse, the coarseness of those two states does not reach fulfillment in calm and development. The destruction of these influxes is cessation. These are the four truths, this is the turning.

What is the differentiation analysis? It is said that the covered is surpassed, not in one way. Why? Because of the turning back of the learner. As stated by the Blessed One, Even if a learner were to commit an evil deed, by body, speech, or mind, he is incapable of concealing it, for the one who has seen the path is incapable of concealment.

Even though their mind is obstructed, they should be pointed out without any bias, and this is the method of exposition. What is the method of transformation here? It is said to overflow the six, meaning that for those whose qualities are completely unexposed, it overflows, but it does not overflow what is exposed, nor does it overflow what is concealed. This is the method of transformation. What is the method of substitution here? Covered means wrapped, concealed, hidden, turned away, obscured, and it does not overflow what is exposed, meaning for those whose qualities are renounced, not overwhelmed by defilements, this is the method of substitution. What is the method of designation here? It overflows what is covered, meaning the designation associated with defilements, and it does not overflow what is exposed, meaning the rightful duty that is designated by the path, therefore, it is said to uncover what is covered by the instruction of designation, and it does not overflow what is exposed by the designation of removal. This is the method of designation. What is the method of descent here? It overflows what is covered, meaning the three defilements: lust, hatred, and delusion, which are in the aggregates, specifically the formation aggregate, as previously described in the aggregates, elements, and sense bases. This is the method of descent. What is the method of purification here? The beginning by which this discourse is spoken is the beginning that is connected. Determination means it overflows what is covered by the unity of designation. Why? Because it overflows this, and it overflows that, thus by the diversity of characteristics that are commonly understood, it is designated as unity. What is the method of provision here? That which overflows, there are two causes, two conditions: the unwholesome attachment to speech and delight. These two are unwise attention and the obstruction of wholesome qualities. These are the two conditions. What is the method of imposition here? It overflows what is covered, meaning it sees the diversity, what is to be grasped, what is to be taught, what is not heard, what is doubtful, by the manifest unwholesome roots, and it grows by craving and anger, thus it is established by the slight decrease of formations. From the condition of formations, consciousness arises up to aging and death. This is the method of imposition. Again, as the teaching is thus, the unwholesome qualities attain growth, increase, and abundance, and from the cessation of formations, this is the method of imposition. Four types of individuals are darkness and those bound for darkness, etc. What is called darkness here? That which is darkness, blindness, as stated by the Blessed One: Just as in that darkness, in that fearful place, a person with trembling limbs does not see, so too, due to ignorance, the darkness of blindness does not have faith in the result of evil actions.

Thus, ignorance is characterized as darkness, delusion, and unawareness, by which beings do not understand things as they truly are. This is called darkness. It is the darkness of the three eyes: the physical eye, the divine eye, and the wisdom eye. Here, this darkness is identified as ignorance. What is this ignorance, this non-seeing? It is the ignorance regarding the past, the future, and both the past and future, the ignorance of causes and conditions. This is the outcome for one who is established in ignorance. Not knowing what should be cultivated and what should not be attended to, one is described as being in darkness. Thus, it is said, He is deluded. With this darkness, a person is called deluded. Due to this unremoved and uncut darkness, one becomes devoted to darkness, oriented towards darkness. This person is called one who is devoted to darkness. The Dhamma, which is the refuge, should be attended to, and this darkness is dispelled, establishing a different mind. Those teachings become clear to him. He contemplates with wisdom born of hearing. What is the darkness that is oriented towards light? Through wisdom, he conducts himself, and thus, as he conducts himself, he becomes oriented towards light. This person is called one who is oriented towards light. What is the person who is light-oriented? It is said that light is the opposite of that darkness, and those teachings, even the light of knowing, are heard by the person oriented towards light. It is said that if such a person acquires a good friend who restrains him from unwholesomeness and encourages the development of wholesomeness, he teaches the true Dhamma. These are wholesome states, these are unwholesome states. These are blameworthy states, these are blameless states. These are states to be cultivated, these are states not to be cultivated. These are states to be associated with, these are states not to be associated with. These are states to be entered and dwelt in, these are states not to be entered and dwelt in. These are states to be attended to, these are states not to be attended to. He discerns with understanding, as he perceives, the faculties of mindfulness. Thus he knows: These are wholesome states, these are unwholesome states. These are blameworthy states, these are blameless states. These are states to be cultivated, these are states not to be cultivated. These are states to be developed, these are states not to be developed. These are states to be entered and dwelt in, these are states not to be entered and dwelt in. These are states to be attended to, these are states not to be attended to. He listens well to those teachings, applies his ear, establishes a different mind, and those teachings become clear to him. He is endowed with wisdom born of hearing, and through this condition, he conducts himself, and thus, as he conducts himself, he becomes devoted to the ultimate, oriented towards the ultimate.

This is called a person who is darkness-bound, destined for darkness. Now, who is the person who is light-bound, destined for darkness? Light refers to those qualities that are the direct opposite of darkness, even up to the light of knowing, which is again a quality. What is said? One who is wise is called a sage, and he understands thus: These are wholesome qualities, these are unwholesome qualities. These are blameworthy qualities, these are blameless qualities. These are qualities to be cultivated, these are qualities not to be cultivated. These are qualities to be developed, these are qualities not to be developed. These are qualities to be attained and dwelt in, these are qualities not to be attained and dwelt in. These are qualities to be considered, these are qualities not to be considered. Here, associating with bad friends, following bad friends, he increases unwholesome qualities and abandons wholesome qualities. Through that negligence, not considering the perception of conditions, he cultivates forgetfulness and lack of clear knowing. By that, the opposing darkness increases. Overcome by darkness, he becomes one who is ultimately bound for darkness. This is called a person who is light-bound, destined for darkness. Now, who is the person who is light-bound, destined for light? Here, it is said that this person is associated with good friends, capable of seeking the wholesome, and he approaches good friends and inquires, asks questions: what is wholesome, what is unwholesome? What is blameworthy, what is blameless? What should be cultivated, what should not be cultivated? What should be developed, what should not be developed? What should be attained and dwelt in, what should not be attained and dwelt in? What should be considered, what should not be considered? How does defilement arise, how does purification occur? How does progress happen, how does regression happen? How does bondage occur, how does liberation occur? How does the arising of self-identity occur, how does the cessation of self-identity occur? He practices as instructed, understanding thus: These are wholesome qualities, these are unwholesome qualities. Thus, in detail, up to how the arising of self-identity occurs, how the cessation of self-identity occurs, should be done. He increases knowing, wisdom, and light in those qualities. This person becomes one who is ultimately bound for light, destined for light. This is called a person who is light-bound, destined for light. Now, who is the person who is darkness-bound, destined for darkness? One who illuminates unwholesome qualities. He shows the arising of low states through cultivation, becomes one who is ultimately bound for darkness, destined for darkness. This is called a person who is darkness-bound, destined for darkness. Now, who is the person who is darkness-bound, destined for light? He shows the result of unwholesome actions through darkness.

The eye of a good friend is that by which one abandons unwholesome states and develops wholesome states. There, one who shows the attainment in superior realms is called the one who is supreme, the one who is light-oriented. Who is the person who is light-oriented? They show the result of wholesome actions. The eye, through association with bad friends, by serving bad friends, and following the influence of bad friends, develops unwholesome states, which leads to rebirth in inferior realms. This is called the one who is supreme, the one who is darkness-oriented. Who is the person who is light-oriented, light-oriented to the extent that they show the attainment in superior realms? They are called the one who is supreme, the one who is light-oriented. The one who is darkness-oriented shows the arising of the ten unwholesome actions. That person shows the result of unwholesome actions. They do not show the result of unwholesome states. That person shows the eight wrong paths. The one who is light-oriented shows the eight right paths. The one who is darkness-oriented shows the ten paths of unwholesome actions. The one who is light-oriented shows excellence. That person who is light-oriented shows the non-tormenting state. The one who is darkness-oriented shows the tormenting state. This is the meaning of the discourse. What is the method of teaching here? What is taught in this discourse? It is said that in this discourse, wholesome and unwholesome states are taught. The results of wholesome and unwholesome states are taught. The different causes of the destinies of inferior and superior beings are taught. This is the method of teaching. What is the method of investigation here? The one who experiences the result of unwholesome actions stands in unwholesome states, engaging in investigation. The one who experiences the result of wholesome actions stands in wholesome states, engaging in investigation. This is the investigation and reasoning. What is the method of foundation here? The person who is light is the foundation for reflection. The person who is darkness is the foundation for the contemplation of darkness. That person who is light-oriented shows the foundation of heedfulness, while darkness shows the foundation of ignorance and wrong view. The one who is darkness-oriented shows the foundation of negligence and wrong view. This is the foundation. What is the method of characteristic here? The one who is darkness-oriented, through ignorance, indicates all defilements. The one who is light-oriented, through knowing, indicates all factors of enlightenment. The one who is darkness-oriented indicates negligence.

In this context, heedfulness is indicated by the light as a guide. This is the characteristic mode. What is the fourfold mode here? In this discourse, what is the intention of the Blessed One? Those beings of low birth, upon hearing this, will not engage in wholesome actions. Those beings of high birth, upon hearing this teaching, will engage even more in wholesome actions. This is the fourfold mode. It is an instruction on the ground. What is the mode of turning? From ignorance arises craving; this is the origin. The darkness that leads to further darkness is suffering. These two truths, suffering and origin, are illuminated by the teaching and the doctrine, which serve as the foundation for the faculty of wisdom. Through non-delusion, the three roots of wholesomeness reach fulfillment, serving as the foundation for heaven. What is the distinction here? Darkness leading to further darkness is not absolute. Why? There is darkness with existence, accompanied by the light of wholesome actions, in association with a person. There is light with existence, accompanied by the darkness of unwholesome actions, in association with a person, where transformation occurs, and darkness is opposed by light. What is the synonym here? The darkness is one who engages in self-harm, is faithless, foolish, unskillful, and does not see danger. The light is one who engages in self-benefit, is wise, skillful, and sees danger. This is the synonym. What is the designation here? The person is designated by resultant designation, and the state of being overwhelmed by unwholesomeness is designated. The designation of arising in the light of wholesome states and the designation of the result of wholesome states. The descent is the formations conditioned by ignorance and the aging and death, and the ignorance itself is the foundation. The explanation is the arising of knowing, the cessation of ignorance, and the cessation of aging and death. These two phenomena are included in the aggregate of formations. The element of phenomena and the sphere of phenomena are the foundation in the explanation of the elements. What is the purification here? The beginning of the discourse taught. The determination is that the Blessed One speaks of darkness, not designating a single person. As far as the destiny of beings, those who are reborn through misconduct, he indicates darkness with abundant expression. The light is the arising of wholesome states in all beings, and he praises all that as light. This is the unity of the cause, the designation of wise attention for the four great elements of beings. What is the requisite here? The association with bad friends is the cause of unwholesomeness, and unwise attention is the condition. The association with good friends is the cause of wholesomeness, and wise attention is the condition.

What is meant by attachment? Here, someone is born into a lowly family, and being born into a lowly family, he is involved with forms, sounds, smells, tastes, and touches. He is engaged in all human enjoyments and possessions. However, one who is born into a noble family is engaged in all human enjoyments and possessions, and is involved in refined, wholesome things.

What is the discourse that pertains to defilement and penetration? The wise do not call it a strong bond. For what reason is that bond not strong? Because it can be released by four means: by power, by wealth, by another person, or by supplication. But the attachment to jewels, earrings, children, and spouses is a mental bond. This cannot be released by power, wealth, another person, or supplication. There is no one who can guarantee release from this bond, whether god or human. This bond, tied by the tendency of desire, binds one to the six external sense bases. Desire for forms binds one to forms, ... up to desire for mental objects.

One who is bound here in this world is bound in the next world. He is born bound, dies bound, and goes from this world to the next bound. This bond cannot be released except by the noble path. Understanding the nature of death and rebirth as fearful, one abandons desire and attachment. Having abandoned this desire and attachment, one transcends. This world and the next are both transcended.

The abandonment of the formations of bondage is called effort in both places. The sage, surrounded by fragrance, is not tainted. Similarly, one who is not entangled in possessions, children, and spouses is shown to have abandoned craving. This abandonment of the root of craving is praised as being vigilant. Desire is the domain of negligence, and for its abandonment, one delights in renunciation and dwells vigilantly. For the abandonment of his inclination, he neither longs for this world nor the next. He does not cling to this world, desiring what is pleasing and delightful, nor does he cling to the next world, desiring what is pleasing and delightful. Therefore, it is said, He does not long for this world or the next.

The abandonment of this is the cutting off described by the sage in the Aṭṭhakavagga. This is the opposition in the Aṭṭhakavagga, the non-longing here is without support. Thus, in this craving and its grasping, the material desires are all shown in one verse. Therefore, the Blessed One teaches, Having cut this off, they wander without attachment, having abandoned all desires.

In this verse, there is a twofold explanation: the explanation of connection and the explanation of context. Just as this verse pertains to both defilement and penetration, so does the explanation of this verse pertain to both defilement and penetration.

Thus, the verse is explained among all verses in the discourses. What is the teaching there? With what intention was this discourse delivered? The intention of the Blessed One there is that those beings who are of lustful nature will abandon sensual desires. What is the discernment there? It is the overcoming, abandoning, and understanding of the ten bases of defilements. What are the ten kinds? The defilements of sensual desires and the ten bases of lower and higher fetters, these are the bases. This is discernment. What is the reasoning there? Those who are attached are bound by strong bonds; this is the reasoning. What is the foundation there? Attachment to jewels and ornaments is the foundation of possessiveness. Longing is the foundation of attachment to past objects. Cutting this off is the foundation of development. What is the characteristic there? The mind attached to jewels and ornaments, entangled in ego and possessiveness, attached to children and spouse, attached to fields and property, this is the characteristic. What is the fourfold analysis there? In this discourse, what is the intention of the Blessed One? Those who will have a desire for Nibbāna will abandon craving for children and spouse. This is the intention of the Blessed One there. These are the four truths. What is the turning point there? The craving for children and spouse is the origin. Those who are attached to the aggregates, and the grasping of forms in external objects, this is suffering, what is to be cut off there, this is cessation. By which it is broken, this is the path. There is no ground for division. The opposite is indicated. What is the synonym there? The synonym is indicated. What is the descent there? There is craving, one being descends, due to that consciousness, up to aging and death. The feeling there, this is ignorance, the arising of knowing, the cessation of ignorance up to the cessation of aging and death. What is the purification there? The beginning of the verse is pure. What is the determination there? The wise do not call that a strong bond due to unity, not due to diversity. The four lusts: lust for sensuality, lust for form, lust for existence, and lust for views, are determined by unity. What is the requisite there? For those whose lust is in jewels and ornaments, the perception of beauty is the cause, and the grasping of signs and features is the condition. By which these are cut off, the perception of impurity is the cause, the removal of grasping signs and features is the condition. What is the imposition there? Attached to jewels and ornaments, confused, even if corrupted, having cut this off, they wander, having understood that meaning, having avoided that meaning, having abandoned it, this is the imposition. Whatever is mental, whatever is conceived, extensively is the condition, whatever is mental or bodily, mental action.

For what reason? Mental volition is called mental action, and it is this volition that is mental action. These three actions: bodily, verbal, and mental: are designated. Bodily and verbal actions, when they are wholesome, are initiated and engaged in with body and speech, and this is called attachment to rites and rituals. Intentions are of three kinds: meritorious, demeritorious, and imperturbable formations. Due to these, consciousness arises, and this becomes the object for the establishment of consciousness. The perception of beauty, pleasure, and self: this is mental. When consciousness associated with form persists, it is based on form, rooted in form, and nourished by delight, leading to growth, expansion, and abundance. This is intention. Thus, when consciousness is established in the bases of consciousness, it is called mental attachment.

There, the attachment to the formless, the inclination towards pleasing forms, delightful forms, and agreeable forms: this is mental. When one desires among beings, the fetter of covetousness and the fetter of ill-will in the latent tendencies of aversion, all four fetters, this is the initial engagement of the mind with the five strands of sensual pleasure. The intention of one who sees gratification there, many evil and unwholesome states arise in the mind. A person bound by passion, influenced by these defilements, acts according to desires: this is called conceptualization in sensual pleasures. Thus, all four floods. When one dwells connected with these desires, developed and attached, this is volition.

For one who is not free from passion, who has attained affection, due to change and alteration, sorrow, lamentation, pain, displeasure, and distress arise. Consciousness, revolving with suffering, is consumed by the arising and cessation of the stream. This is called conceptualization. For each, there is volition and conceptualization, and the establishment of consciousness is twofold: the establishment of the object and the establishment of sustenance. There, the establishment of the object is the condition for name-and-form. The establishment of sustenance, which is the condition for rebirth, and the establishment leading to further becoming, is called the object. This is for the establishment of consciousness, and due to consciousness, name-and-form arises until aging and death.

Then, one desires again, and when there is no further becoming in the future, this is the opposite that is designated. One does not desire, does not wish, but still corrupts: this is a twofold designation. Previously, this mental and conceptualized state, unassembled, due to that condition, becomes the establishment of consciousness.

Then, his latent tendencies manifest, and due to that, his rebirth is generated. Alternatively, he is inclined towards desires, whether in a household or in subtle forms, and thus, even in permanence, he is born in households. This leads him to what is not suitable, as such formations, intentions, and fabrications become objects. Both the intention and the fabrication, as well as the basis that is generated, become objects for consciousness, intention, and aspiration. He intends and fabricates. What is sought is neither intended nor fabricated.

Who are the beings that exist? Those born from moisture, eggs, or wombs, and those not born from eggs, these are beings. Who are those in the process of becoming, in the womb or in eggs, wandering, who neither intend nor aspire nor fabricate? Do latent tendencies not lead to rebirth? Those beings who are in the process of becoming are stable. Those who are conscious and aspire, those who are stable, they neither intend, nor aspire, nor fabricate, but wander due to latent tendencies.

Another perspective: Noble disciples in training, there they neither intend nor fabricate, but arise again due to latent tendencies. Another perspective: Subtle beings, earthbound or waterbound, do not come into the range of the eye, they neither intend nor fabricate, but wander due to latent tendencies. Another perspective: All external disciples, conceited, they neither intend nor aspire, but wander due to latent tendencies, neither intending, nor fabricating, nor following. This is not an object for the establishment of consciousness.

Not intending indicates the eradication of mental proliferation. Not following indicates the eradication of latent tendencies. Not intending indicates the abandonment of gross defilements. Not following indicates the abandonment of subtle defilements. Not intending indicates that the once-returner and non-returner do not aspire, not following indicates the arahant. Not intending indicates the abandonment of the opposition to the aggregate of virtue, not aspiring indicates the abandonment of the opposition to the aggregate of concentration, not following indicates the abandonment of the opposition to the aggregate of wisdom. Not intending indicates the abandonment of unwholesome formations, not aspiring indicates the abandonment of wholesome formations, not following indicates the abandonment of imperturbable formations. Not intending indicates the faculty of one who has not yet fully understood, not aspiring indicates the faculty of one who has understood, not following indicates the faculty of one who has fully understood.

Not intending is the cultivation of gentle faculties, not desiring is the cultivation of moderate faculties, not adhering is the cultivation of intense faculties. This is the meaning of the discourse. What is the teaching here? In this discourse, the four truths are taught. Whatever is intended and whatever is conceived, the mind establishes itself on that object, examines it, and engages with it. Not intending and not desiring, there is such an object where consciousness does not adhere, it examines and engages without intending or desiring. By abandoning latent tendencies, they do not seek the establishment of consciousness, examining and engaging. This is the investigation of suitability. What is the foundation here? Intention is the foundation of mental proliferation, the foundation of attachment. Latent tendencies are the foundation of mental proliferation. The cultivation for the destruction of desire and attachment is the abandonment of the desire for existence. What is the characteristic here? Whatever is mental, felt, conceived, grasped, known, that is the object and condition of consciousness. What is the fourfold analysis here? In this discourse, what is the intention of the Blessed One? Those who do not wish for renewed existence will not intend or desire, this is the intention. The turning point is the intention, desire, latent tendency, and the abandonment of the establishment of consciousness; these are the two truths. There is no ground for division. The transformation is the opposite of the discourse. What is the synonym here? Intention is the intention of form up to the intention of phenomena. The latent tendencies are the seven latent tendencies. The designation is the designation of mental proliferation. Conception is the designation of attachment. Latent tendency is the designation of cause. The establishment of consciousness is the designation of the cause of rebirth. Intention, conception, latent tendency, and eradication are designated by the designation of the destruction of desire and attachment. In the first, some with two transformations, dependent origination is the middle designation by conditionality. The descent is with two transformations, suffering and origin in the middle, path and cessation. The purification is the beginning of the discourse. The determination is that whatever is intended is designated as unity by determination. Conception is designated as unity by attachment. Consciousness is designated as unity. The equipment is the object of beauty, unwise attention, intention as the condition of cause. The establishment of consciousness is the condition of the object. Its attention is the condition of cause. What is the imposition here? This discourse is named, there intending is to be explained as release.

In that view, consciousness conditions name-and-form up to aging and death; this is the imposition. This is not the support for the persistence of consciousness; with the cessation of consciousness, there is the cessation of name-and-form, and with the cessation of name-and-form, there is the cessation of aging and death. What is the discourse that pertains to defilement, penetration, and the state beyond training? This world is born of distress, as long as any ascetics or Brahmins have declared liberation from existence through existence. The part pertaining to defilement is that suffering arises dependent on attachment; when those cravings are abandoned, and existence is not delighted in, for the disciple who is dispassionate and liberated, there is no further becoming. He has transcended all existences, thus it pertains to the state beyond training.

Here, born of distress refers to the distress born of lust, hatred, and delusion. It shows the condition of beings. The world is born of distress, which is the threefold contact: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Here, pleasant feeling contact is the distress of lust, painful feeling contact is the distress of hatred, and neither-painful-nor-pleasant feeling contact is the distress of delusion. As the Blessed One said, in the first cloud of the path, Householder's son, with the distress born of lust, hatred, and delusion, one sleeps in suffering; those distresses are not mine. He speaks of disease as self, and afflicted by those distresses, one attains the threefold distortion: distortion of perception, distortion of mind, and distortion of view.

In the unlovely, perceiving it as lovely is the distortion of perception. In suffering, perceiving it as happiness is the distortion of mind. In the impermanent, perceiving it as permanent, and in the non-self, perceiving it as self, is the distortion of view. As the distortion of mind, perception, and view are threefold thoughts: thoughts of mind distortion, thoughts of perception distortion, and thoughts of view distortion. Here, ignorance is the distortion, the domain, the ground of movement, as one perceives, knows, perceives, and knows. As one inclines, one conceives these four distortions, and beings declare the fourfold basis of existence, diseased and festering, as self. He speaks of disease as self; this is the whirlpool. Whatever one conceives, it becomes otherwise. Thus, perceiving it as lovely, it is not so. Similarly, perceiving it as happiness, permanence, self, it becomes otherwise. He desires the future existence, thus it is called attachment to existence. He delights in existence, and what he delights in is suffering, which is pointed out in the five aggregates. And whatever sorrow, lamentation, and suffering arise due to that, will be developed. Thus far, there is defilement. For the purpose of abandonment, the holy life is lived.

The removal of desire and attachment leads to the cessation of the three kinds of suffering. It is said that suffering arises due to attachment to existence. Those who delight in existence will experience suffering, and the abandonment of that suffering is called the cessation of suffering. When there is no clinging at all, there is no arising of suffering. The four distortions are described as clinging. The first distortion is sensual clinging, the second is clinging to views, the third is clinging to rites and rituals, and the fourth is clinging to the self. The destruction of these leads to the cessation of suffering, with the cause of suffering being the basis of existence. When one sees this with true wisdom, there is no craving for non-existence. Not delighting in non-existence, one contemplates the ground of vision, and speaks of the complete destruction of craving as Nibbāna, describing two liberations: the fading away of lust and the fading away of ignorance. For that disciple, it is the contemplation of the element of Nibbāna without residue. This is the explanation of the meaning of the discourse.

What is investigation? When one is burning with fever, one does not become disenchanted with it as it truly is. This is investigation and reasoning. The basis of the fever born of lust is the faculty of pleasure and the faculty of displeasure. The basis of the fever born of aversion is the faculty of pleasure and the faculty of displeasure. The basis of the fever born of delusion is the faculty of equanimity and the faculty of displeasure.

What is the characteristic mode? Being overwhelmed by contact, overwhelmed by feeling, overwhelmed by perception, overwhelmed by formations, whatever one conceives, whether with the sign of beauty, the sign of pleasure, the sign of permanence, or the sign of self, one perceives the unbeautiful as beautiful. Thus, when the fever born of lust is mentioned, the four fevers are mentioned: the fever born of lust, aversion, delusion, and views. One speaks of lust as if it were self. All fifteen terms are impermanent and suffering.

What is the fourfold analysis? In this discourse, what is the intention of the Blessed One? Those who do not remain with the fever do not delight in existence. Those who do not delight in existence will attain final Nibbāna. This is the intention.

What is the whirlpool? It indicates suffering and the origin of suffering as belonging to defilement. It indicates the path and cessation as belonging to penetration.

What is the distinction? Born of affliction, born of disease, one speaks of disease as self, but it is not absolutely so. Due to lack of attention, born of affliction, one does not speak of disease as self.

What is transformation? For the purpose of showing the opposition, the ground is for transformation.

What is the mode of expression? One speaks of disease as self, one speaks of a dart as self. All fifteen terms should be spoken.

In this context, what is meant by designation? It is the basis for mental distress, arising from displeasure. All things are designated through verbal expression. One speaks of disease as a distortion of self, designated through the defilement of perception. What one does not delight in is considered suffering, designated through the rejection of distortion. Those beings not created by anyone, in the world, are designated by their inherent differences.

What is meant by descent? It refers to the three unwholesome roots, which are mental formations included in the aggregate of formations, in the elements as the element of phenomena, in the sense bases as the mental sense base. Among the faculties, the female faculty and the male faculty are the basis.

What is meant by purification? It is the pure beginning of the discourse.

What is meant by establishment and support? It is the burning desire, where beings in the world are designated by unity, and those not created by anyone are designated by their inherent differences.

What is meant by equipment? It is the arising of mental distress due to unwise attention, which is the cause and condition for distortion. With these two factors, the self is established, both mind and mental factors are grasped by their opposites. Another interpretation is that through mental factors, the perception of self is eradicated by the perception of non-self. Another interpretation is the perception of impermanence in mental factors, not the perception of self. This is called mind, or consciousness, which has long arisen as this is mine, this I am, this is my self.

In this context, what is the contemplation of mental factors? It is also the perception of phenomena. What is the cause and condition for this? The conceit of I am is the cause, and the conceit of mine is the condition.

What is meant by imposition? This world is afflicted, thinking unwholesomely, consciousness is the condition for name-and-form up to aging and death; this is imposition. Thus, one sees this as it truly is, with right wisdom, the abandonment of unwholesome roots. There is the cessation of ignorance, and from the cessation of ignorance, up to the cessation of aging and death; this is imposition.

There are four types of individuals: one who goes with the stream, one who goes against the stream, one who stands firm, and one who has crossed over, standing on the shore, called a Brahmin. Among them, the one who goes with the stream indulges in sensual pleasures and performs evil deeds as long as he indulges in sensual pleasures. This is greed, the unwholesome root, which is craving, and he is swept away by those sensual pleasures, thus called one who goes with the stream. The individual who is led by these, due to that cause, performs unwholesome actions by body and speech, is called one who performs evil deeds. He has three streams: identity view, doubt, and attachment to rites and rituals. Through these three streams, he arises in the threefold realm: the realm of sensuality, the realm of form, and the formless realm. By the opposite, one who does not indulge in sensual pleasures...

He who does not cling to the virtuous, who sees the true danger in sensual pleasures for the abandonment of self-view, and who practices the teachings, stands firm as a Brahmin, indeed an Arahant. There, the Arahant is one who has crossed over, standing on the shore of the Nibbāna element with residue. The term going with the stream refers to the non-abandonment of fetters that should be abandoned through insight. Going against the stream refers to the abandonment of defilements and the fetters of the lower five, achieved through steadfastness. Here, going with the stream is said to be the form of the path. Going against the stream is said to be the path through steadfastness. By crossing over, both the disciples who are beyond training and the fully enlightened Buddhas are meant. Going with the stream refers to the path leading to the arising of self-view. Going against the stream refers to the path leading to the cessation of self-view through steadfastness. By crossing over, the ten qualities of the Arahant beyond training are meant. This is the meaning of the discourse. What is the teaching here? In this discourse, the Four Noble Truths are taught, as well as the transcendence of the threefold world. What is the analysis here? He who indulges in sensual pleasures commits evil, and he who does not indulge does not commit evil. He who has transcended these two states is said to have crossed over. This investigation is the analysis. Suitability is found in the discourses, and unsuitability is found in the investigation. This is suitability. The foundation for going with the stream is the seven fetters. The action of unwholesomeness is the foundation of the roots of unwholesomeness. The foundation for going against the stream is the true seeing. Through steadfastness, it is the foundation of the unshakable. Crossing over is sometimes the foundation of the state. What is the characteristic analysis here? He who goes with the stream does so through craving. He goes through the influence of all defilements. He who strives against the stream does so against craving and all defilements. He who stands firm does so with body, speech, and mind. This is the characteristic analysis. What is the fourfold division here? In this discourse, what is the intention of the Blessed One? Those who do not delight in the path of going with the stream will strive against the stream, even to the point of reaching the state. This is the intention. The term turning here refers to the four discourses taught. What is the distinction analysis here? He who indulges in sensual pleasures and commits evil is said to be going with the stream. Not every stream-enterer indulges in sensual pleasures. He commits a share of evil deeds. Even a trainee might commit evil as described in the discourse, yet he is not necessarily going with the stream. This is the analytical explanation.

He does not indulge in sensual pleasures, nor does he commit evil deeds. He goes against the stream, not entirely an outsider, detached from sensual desires, and does not indulge in them. By this, he commits evil deeds, going with the stream, against the stream: this is the distinction. What is the transformation here? The opposite is indicated. In terms of sensual pleasures, both material and defilement-related, such as forms, sounds, smells, tastes, touches, sons, wives, servants, workers, and possessions, all ordinary people are designated as one. Those who go with the stream are designated by the manifestation of defilements. However, those who are trainees are designated by the manifestation of Nibbāna. Those who are non-returners are designated by the manifestation of the unshakable. This is the designation.

Descent: One who goes with the stream experiences suffering. The phenomena associated with him are the origin of suffering. Whatever form, this is the form aggregate, thus all five aggregates arise dependent on conditions, and those defilements are included in the aggregate of formations, designated in the sphere of phenomena, the element of phenomena, and the faculties. Purification: The effort by which this discourse is taught, that effort is entirely pure. Determination: All stream-enterers are designated as one with those who go against the stream, with the latent tendency of lust, the path and the person who is a trainee are established. The one free from lust is designated as one.

Gone beyond: All arahants, all solitary Buddhas, and fully enlightened Buddhas are designated as one. Equipment: The one who goes with the stream has the condition of bad friends, the cause of sensual obsession. The one who goes against the stream has two causes and two conditions, up to the arising of right view, the path attained by him is the cause, the effort is the condition, and the bodily and mental portion. Application: This discourse has no ground for application. The five benefits of the phenomena that follow the stream, up to the thoroughly penetrated view, should be elaborated in the discourse. Engaging, striving, and exerting, even at the time of illness or death, one attains solitary enlightenment. Following the stream is done by listening to the true Dhamma.

His mind is not agitated by the insight into the higher wisdom, nor is it unbroken. This discourse is taught for five types of individuals: those who follow faith with weak faculties, those with sharp faculties, and those who follow the Dhamma with sharp faculties and weak faculties. However, a person with a deluded nature cannot engage, strive, or exert himself to realize the truth, the concentration, the liberation at that moment, that state, that instant, shows the fruit. It is good to decline, another grieves over it, but it does not become a cause of suffering.

In this very life, one experiences the results of actions that are to be felt in the present. There, a person who is a follower of the Dhamma, if the teachings are in line with his stream, by applying himself, he attains. A follower of the Dhamma with dull faculties, even if sick, attains. A follower of faith with sharp faculties attains at the time of death. One with dull faculties attains after becoming a deva. If, as a deva, he does not attain, he does not reach individual enlightenment through that same passion for the Dhamma and delight in the Dhamma. One who engages with the teachings in line with his stream, striving and making effort, recognizes the distinction previously attained, and recognizing, he attains. If, however, a sick person has mindfulness, by applying himself there, he attains. If, at the time of death, he is stirred, by applying himself there, he attains. If, however, he is not stirred anywhere, as a happy deva, he laments thus: This is the Dhamma and discipline where we, previously as humans, practiced the holy life. Then, as a deva, he attains. Being attached to the five divine sense pleasures, living heedlessly, he attains individual enlightenment through that root of merit. That which is well-versed through external sound, this is wisdom born of hearing. Those teachings that are observed with the mind, this is wisdom born of reflection. That which is thoroughly penetrated by view, this is wisdom born of development. That which is well-versed through the stream of hearing, and attains final liberation in this very life, this is the arahant person. One who is reborn as a deva and attains final liberation there, this is the non-returner. One who attains individual enlightenment through that root of merit, this is the person endowed with previous practice and accumulation. The teachings in line with the stream are the first liberation base, well-versed through speech is the second and third liberation base, observed with the mind is the fourth liberation base, thoroughly penetrated by view is the fifth liberation base. Through the liberation in line with the stream, speech that is well-versed is heard through the gradual Dhamma, fulfilling the aggregate of virtue, observed with the mind fulfills the aggregate of concentration, thoroughly penetrated by view fulfills the aggregate of wisdom. Teachings in line with the stream are well-learned, which should be elaborated. This is the first foundation of faith, observed with the mind, dwelling much in seclusion, which should be elaborated. This is the second foundation of faith, thoroughly penetrated by view, knowing that there is no further becoming in the liberation of mind without taints. This is the third foundation of faith.

The teachings that are in accordance with the ear, the Teacher shows the path of the trainee. With the mind observing, the Teacher shows the path to arahantship. With the view well-penetrated, the Teacher shows the Tathagata, the arahant, the perfectly enlightened Buddha. The teachings that are in accordance with the ear indicate the escape from sensual pleasures. With the mind observing, it indicates the escape from the realm of form. With the view well-penetrated, it indicates the escape from the three realms. This is the meaning of the discourse. What is the nourishment of the teaching here? In this discourse, three pursuits are taught: the path of tranquility through teachings in accordance with the ear, cultivated by speech, is the path of tranquility for the pursuit of sensual pleasures. With the view well-penetrated, it is the path of tranquility for the pursuit of the holy life. Investigation is such that by contemplating the discourse, one attains wisdom born of hearing. As one contemplates, one attains wisdom born of reflection. As one contemplates in the present moment, one attains wisdom born of development. This is investigation. Through hearing, one attains wisdom born of hearing. Through reflection, one attains wisdom born of reflection. Through development, one attains wisdom born of development. This is the method. The foundation is the teachings in accordance with the ear, which is the foundation for listening to the Dhamma. Cultivated by speech is the foundation for application. With the mind observing is the foundation for insight into the Dhamma in accordance with the Dhamma. With the view observing is the foundation for wisdom and also for the view. What is the intention of the Blessed One in this discourse? Those endowed with these two kinds of wisdom... He is quenched, referring to the path and fruit, and the element of Nibbana without residue, referring to the abandonment of coarse defilements through giving. Through virtue, the middle defilements, and through wisdom, the subtle defilements are abandoned. With the destruction of greed, hatred, and delusion, he is quenched, and the ground is established. Merit increases for the giver, hatred does not accumulate for the restrained. The path is stated as abandoning evil for the skillful. With the destruction of greed, hatred, and delusion, he is quenched, referring to the path and fruit. Merit increases for the giver, hatred does not accumulate for the restrained, refers to the worldly wholesome roots. With the destruction of greed, hatred, and delusion, it refers to the supramundane wholesome roots. Merit increases for the giver, hatred does not accumulate for the restrained, refers to the ordinary person's ground. The skillful abandons evil, referring to the trainee's ground. With the destruction of greed, hatred, and delusion, it refers to the non-trainee's ground. Merit increases for the giver, hatred does not accumulate for the restrained, refers to the path of practice leading to liberation. The skillful abandons evil, referring to the trainee's liberation. With the destruction of greed, hatred, and delusion, it refers to the non-trainee's liberation.

The merit of giving increases, and through restraint, enmity does not accumulate. This is the teaching on generosity, morality, and the path, as well as the discourse on worldly dhammas. The skillful one abandons evil, reflecting on the dangers in the world. With the destruction of greed, hatred, and delusion, one is at peace. This is the supreme teaching of the Dhamma, realized through insight. The merit of giving increases by offering safety to living beings, abstaining from taking life, and providing them with fearlessness. Thus, all precepts should be observed. Through restraint, enmity does not accumulate; by establishing oneself in virtue, the mind is restrained, and this restraint reaches fulfillment. With the destruction of greed, hatred, and delusion, one is at peace; there are two liberations. This is the explanation of the sutta. What is the teaching here? What is taught in this sutta? Two good destinations: the divine and human realms, and the fivefold celestial pleasures, as well as human pleasures. The explanation is given in two phrases: The merit of giving increases, and through restraint, enmity does not accumulate, and the skillful one abandons evil, which is the path. With the destruction of greed, hatred, and delusion, two elements of Nibbāna are taught: with residue and without residue. This is the teaching.

Investigation: The merit of giving increases refers to the meritorious deed of giving. This leads to the immediate wholesome dhammas. The second phrase indicates the path leading to liberation, which is the intended meaning. Through not hearing, not attending, and not realizing, the path leading to the arising of self-view is mentioned. Through hearing, attending, and realizing, the path leading to the cessation of self-view is mentioned. This is the cycle.

Clarification: It is a definite declaration. There is no ground for division there. Transformation: The five benefits are attained through their opposites, seen in this very life, and in the future. Explanation: The Dhamma that follows the stream is the sutta, discerned by wisdom, realized by view, and clarified. Declaration: The Dhamma that follows the stream is declared through the declaration of ignorance. Attention is declared through the declaration of joy, and the benefits seen in this life are declared.

Descent: The three types of wisdom: wisdom acquired through hearing, wisdom acquired through reflection, and wisdom acquired through development: are discerned by view. These are the noble truths, faculties, the arising of insight, the cessation of ignorance, dependent origination, the three faculties among the faculties, and the dhammas included in the sphere of dhammas and the element of dhammas.

Purification: The beginning of the sutta is the entrance, which is connected.

Determination is said to have five benefits: due to its distinctiveness, benefits are declared as streams that are followed; due to its distinctiveness, noble speech is declared, and listening to the Dhamma is declared as unity. Equipment is the support for listening to the Dhamma, with faith as the cause. Mindful observation is the condition for experiencing the meaning, and experiencing the Dhamma is the cause, with right view thoroughly understood as the condition for listening to the true Dhamma and mental attention, with wisdom born of hearing and reflection as the cause.

Application is the ground for the exposition of the discourse, and there is no other way to establish strength. There, the ground for application is established. What is the discourse that belongs to the category of habitual and penetrative? The verse Giving increases merit. Giving refers to the basis of merit-making through generosity. From restraint, enmity does not accumulate refers to the basis of merit-making through virtue. The skillful abandon evil refers to the abandonment of greed, delusion, and ill-will. With the destruction of lust, hatred, and delusion, he is quenched refers to the removal of desire and passion for greed, delusion, and ill-will.

The verse Giving increases merit signifies non-greed as a root of skillfulness. From restraint, enmity does not accumulate signifies non-hatred as a root of skillfulness. From restraint, enmity does not accumulate signifies freedom from enmity, hostility, and ill-will always. The skillful abandon evil signifies the arising of knowing and the cessation of ignorance. With the fourth line, the destruction of lust, hatred, and delusion signifies the liberation of the mind from passion and the liberation of wisdom from ignorance, this is the analysis.

Appropriateness is established in giving, fulfilling both. He abandons stinginess, and merit increases. This is the appropriateness. The foundation is the basis for the determination of generosity, as in Giving increases merit. The foundation for the determination of wisdom is From restraint, enmity does not accumulate. The foundation for the determination of truth is The skillful abandon evil. The foundation for the determination of tranquility is With the destruction of lust, hatred, and delusion, he is quenched. This is the foundation.

What is the characteristic there? Giving increases merit, from restraint, enmity does not accumulate. Even in giving, enmity is not created, and the skillful abandon evil. With the destruction of lust, hatred, and delusion, he is quenched, even with the destruction of form and feeling, as seen with form, the Tathagata would declare, With the destruction, dispassion, and cessation of form, thus the five aggregates. What is the intention of the Blessed One here? Those who aspire for great wealth will give for the removal of danger; those who are free from enmity and desire will abandon the five enmities; those who are skillful and desirous will develop the Eightfold Path for the abandonment of the eight wrongnesses.

Those who wish to attain Nibbāna will abandon greed, hatred, and delusion; this is the intention of the Blessed One. The term Āvaṭṭa refers to the miserliness of not giving, the enmity from lack of restraint, and the failure to abandon unwholesome and evil actions; this is the description of suffering, not its origin. Through non-greed, non-hatred, and non-delusion, these are the three roots of wholesome actions. Their condition is the eightfold right path, which is the path. The cessation of greed, hatred, and delusion is the cessation.

It is said that merit increases for the giver, but not unequivocally for one who gives out of fear of royal punishment or who gives to the virtuous while consuming what is improper; for such a person, merit does not increase. He gives with unwholesome intentions, and such giving, like giving with a weapon or punishment, increases demerit, not merit. Restraint prevents enmity from accumulating, but not unequivocally; for instance, if one sees immediate consequences, such as a king capturing and cutting off a hand, it is not through restraint that enmity is not created. However, one who undertakes the precept that killing has a bad result, both in this life and the next, thus avoids all unwholesome causes. Through this restraint, enmity does not accumulate.

In terms of transformation, merit increases for the giver, but not for the non-giver. The merit from giving prevents enmity from accumulating, while lack of restraint creates enmity. The skillful abandon the unwholesome, while the unskillful do not. With the destruction of greed, hatred, and delusion, one is at peace.

Having sent a messenger and even sent a fine one, I do not summon him, but he himself, accompanied by a great assembly of disciples, arrived at our dwelling place. We had a hall built, thinking to bring the Blessed One there to recite blessings. They approached the hall, and on that day, the work on the hall was completed, with the scaffolding just removed.

Buddhas, who are inclined towards solitude and forest dwellings, might not stay within a village. Therefore, knowing the mind of the Blessed One, they thought to prepare accordingly and approached him. Now, having gained his favor, they wished to prepare the hall and approached it. They spread everything out so that it was all covered and approached the Blessed One.

The Mallian kings, having prepared the hall, swept the city streets, raised banners, placed golden pots and plantains, and decorated the entire city with lamps, making it like a sky filled with stars. They fed milk to the children, quickly fed the young boys, and put them to sleep, instructing not to make loud noises, as the Teacher would stay in the village for one night. Knowing that Buddhas prefer quiet, they announced this with a drum and themselves, carrying torches, approached the Blessed One.

Having placed the Blessed One at the forefront, the Blessed One, seated among the disciples and lay followers, shone exceedingly. Radiant with a golden hue, he was handsome and pleasing to behold. From the front of his body, golden rays emerged, reaching a height of eighty cubits in the sky. From the back of his body, from his right and left hands, golden rays emerged, and from beneath his feet, coral-colored rays extended into the solid earth, reaching a depth of eighty cubits. Thus, in all directions, the six-colored rays of the Buddha spread out, illuminating and dispersing, as if the entire space were scattered with golden champaka flowers, as if sprinkled with streams of golden nectar from a golden vessel, as if surrounded by a golden cloth, as if covered with the pollen of kimsuka and kanikara flowers stirred by a whirlwind. The body, adorned with eighty minor marks and thirty-two major marks, shone like a sky filled with stars, like a blooming lotus grove, like a fully blossomed paricchattaka tree a hundred leagues tall, like thirty-two moons, thirty-two suns, thirty-two universal monarchs, thirty-two deva kings, and thirty-two great Brahmas. There is no cessation for the one who is fully liberated.

Giving increases merit, and rejoicing in giving also increases merit. Concentrating the mind and performing acts of service also increase merit. It is declared that giving increases merit, and it is established by the wisdom that destroys the basis of greed. Restraint prevents the accumulation of enmity, and it is established by the wisdom that destroys the basis of hatred. The skillful one abandons evil, and it is established by the wisdom that destroys the basis of delusion.

In the five faculties, giving increases merit, restraint prevents the accumulation of enmity, and through restraint, the aggregate of virtue is established. In the six faculties, restraint is the aggregate of concentration, and the skillful one abandons evil, which is the aggregate of wisdom. With the destruction of greed, hatred, and delusion, there is liberation. In the elements, the element of dhamma, and in the bases, the base of mind.

Purification is the pure beginning by which this discourse was delivered. Determination is giving, established in unity. Generosity, relinquishment, the giving of dhamma, and the giving of material things, eight types of giving should be done extensively, this is diversity. Not giving is not established in unity. Patience is declared as blamelessness.

Through the destruction of greed, hatred, and delusion, one is said to be extinguished. This is declared through the establishment of effort and wisdom. Generosity is the cause of joy, non-greed is the reason. Restraint is the cause of wise attention, renunciation is the reason. The skillful one abandons evil, seeing things as they truly are is the reason, the attainment of knowing is the cause. Through the destruction of greed, hatred, and delusion, one is said to be extinguished, both external sound and internal wise attention are the path, the cause, and the reason.

In giving, merit increases, as stated in the verse, and one's virtue also grows. Restraint also increases. Through restraint, enmity does not accumulate. Other defilements do not accumulate, and the afflictions that would arise due to them do not arise. Through the destruction of greed, hatred, and delusion, one is said to be extinguished, with the destruction of the tendencies of greed, hatred, and delusion, one is said to be extinguished in both the Nibbāna element with residue and without residue. This is the establishment. The completion of the discourse of the Elder Mahākaccāyana in the Peṭakopadesa, the ground of the framework, is complete.

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