Dighanikaya 34: 11. Dasuttarasuttavaṇṇanā

"Thus have I heard" introduces the Dasuttara Sutta. Herein, this is the explanation of the unfamiliar words: "Reverend friends, bhikkhus" is a form of address used by disciples. For the Buddhas, addressing an assembly, say: "Bhikkhus." Disciples, thinking: "We will place the Teacher in an exalted position," do not address each other with the form of address used by the Teacher, but address each other saying: "Reverend friends." "Those bhikkhus": those bhikkhus who were seated surrounding the general of the Dhamma. Who then were those bhikkhus? Bhikkhus who had no fixed residence and travelled about the countryside. In the Buddha's time, bhikkhus assembled on two occasions: when the entry into the rains retreat drew near, and at the time of the Pavāraṇā invitation. When the entry into the rains retreat drew near, bhikkhus came in groups of ten, twenty, thirty, forty, or fifty for the sake of a meditation subject. The Blessed One, having exchanged greetings with them, asked: "Why, bhikkhus, do you wander about when the entry into the rains retreat is so near?" Then they begged: "Blessed One, we have come for the sake of a meditation subject; please give us a meditation subject."

According to their character, the Teacher gives a meditation subject on foulness to one of lustful character. To one of hateful character, he gives a meditation subject on loving-kindness. To one of deluded character, he points out exposition and questioning: ‘Hearing the Dhamma at the proper time, discussing the Dhamma at the proper time—this is suitable for you.’ To one of discursive character, he gives the meditation subject of mindfulness of breathing. To one of faithful character, he proclaims in inspiring discourses the Buddha's full awakening, the Dhamma's excellence, and the Saṅgha's right practice. To one of intellectual character, he speaks deep discourses connected with impermanence and so forth. Having taken their meditation subject, if [the place] is suitable, they reside right there. If it is not, they ask for a suitable lodging and depart. Residing there, undertaking the practice for the three months [of the rains], striving and exerting themselves, they become stream-enterers, once-returners, non-returners, and arahants.

Then, having completed the rains residence and held the invitation ceremony, they go into the presence of the Teacher and report the qualities they have attained: ‘Venerable Sir, having taken a meditation subject in your presence, I have attained the fruit of stream-entry… pe… I have attained the highest fruit, arahantship.’ Among these, these bhikkhus arrived when the rains residence was approaching. When bhikkhus arrive in this way and depart, the Blessed One sends them into the presence of the chief disciples, as he said: ‘Consult Sāriputta and Moggallāna, bhikkhus.’ And the bhikkhus say: ‘Why, Venerable Sir, should we consult Sāriputta and Moggallāna?’ (SN 3.2). Then the Blessed One urged them to visit them: ‘Associate with Sāriputta and Moggallāna, bhikkhus; frequent Sāriputta and Moggallāna. They are wise bhikkhus, helpers of their companions in the holy life. Just as a mother gives birth, bhikkhus, so is Sāriputta. Just as a nurse brings up what is born, so is Moggallāna. Sāriputta trains in the fruit of stream-entry, bhikkhus; Moggallāna trains in the highest goal’ (MN 3.371).

On that occasion too, the Blessed One made courteous greeting with these bhikkhus and, investigating their dispositions, saw: ‘These bhikkhus are to be guided by a disciple.’ Those ‘to be guided by a disciple’ are those who awaken by a teaching of the Dhamma from Buddhas and also from disciples; whereas disciples are not able to awaken those ‘to be guided by a Buddha’. Having known their nature of being guided by a disciple, considering, ‘Through whose teaching will they awaken?’, and seeing, ‘Through Sāriputta’s’, he sent them to the elder. The elder asked those bhikkhus: ‘Have you gone into the presence of the Teacher, friends?’ ‘Yes, we went, but the Teacher sent us into your presence.’ Then the elder, thinking, ‘These bhikkhus will awaken through my teaching; what kind of teaching would be fitting for them?’, and concluding, ‘These bhikkhus delight in harmony; a teaching illuminating the essence of harmony would be fitting for them’, desired to give such a teaching and said, ‘I shall proclaim the Dasuttara,’ and so forth. In that connection, it is ‘Dasuttara’ because it is divided having set up a matrix in ten ways; it is also ‘Dasuttara’ because it proceeds starting from the singles up to the tens; it is also ‘Dasuttara’ because in each section ten questions are specified—thus, ‘that Dasuttara’. ‘I shall proclaim’ means I will speak. ‘Dhamma’ means the discourse. ‘For the attainment of Nibbāna’ means for the sake of obtaining Nibbāna. ‘For making an end of suffering’ means for the sake of bringing all the suffering of the round of existence to a conclusion. ‘For the release from all ties’ means release from all ties such as the bodily tie of covetousness.

Thus the elder, elevating the teaching and generating love for it among the bhikkhus, thinking, ‘They will consider that this is to be learned, mastered, remembered, and recited,’ spoke praise with four terms, like the Blessed One with regard to various discourses in the manner beginning: ‘This is the direct path, bhikkhus.’

Explanation of the Ones

(a) There, ‘very helpful’ means of great assistance.

(b) ‘To be developed’ means to be increased.

(c) ‘To be fully understood’ means to be thoroughly known by way of the three full understandings.

(d) ‘To be abandoned’ means to be relinquished through the contemplation of abandoning.

(e) ‘Partaking of decline’ means leading to decline that heads toward the states of deprivation.

(f) ‘Partaking of distinction’ means leading to distinction that heads toward higher attainment.

(g) ‘Hard to penetrate’ means difficult to realize directly.

(h) ‘To be generated’ means to be produced.

(i) ‘To be directly known’ means to be known directly by way of the full understanding of the known.

(j) ‘To be realized’ means to be made direct [to oneself].

Thus the meaning should be understood everywhere in the matrices. Just as a skilled bamboo-worker, having cut a bamboo right before him, cleared it of knots, and divided it into ten pieces, splits each piece into slivers; even so, the Venerable Sāriputta, having examined an exposition suitable for those bhikkhus, set out a matrix tenfold and, analyzing each term in each section, began to elaborate the teaching in the manner beginning: “Which one Dhamma is of much help? Diligence regarding wholesome qualities.”

Herein, as to "diligence regarding wholesome qualities": he spoke of diligence, which is helpful everywhere. For this diligence is of much help in all qualities that are wholesome in the sense of blamelessness: in the fulfillment of morality, sense restraint, moderation in eating, devotion to wakefulness, the seven true Dhammas, causing the embryo of insight to take hold, the analytical knowledge of meaning and the like, the five aggregates of Dhammas such as the aggregate of morality, the possible and impossible, the attainment of the great dwelling, the Noble Truths, the foundations of mindfulness and the like, the factors of awakening, and the eight knowledges beginning with the knowledge of insight.

Therefore the Blessed One praised it in various ways in the Chapter on Diligence in the Saṃyuttanikāya, illustrating it with similes such as the footprint of an elephant in the manner beginning: “Bhikkhus, to whatever extent there are beings—footless…pe… the Tathāgata is declared foremost among them. Even so, bhikkhus, whatever wholesome qualities there are, all are rooted in diligence, converge in diligence; diligence is declared foremost among those qualities.” Having subsumed all of that under a single phrase, the elder said: “Diligence regarding wholesome qualities.” Its great helpfulness should also be illustrated by the Chapter on Diligence in the Dhammapada. It should also be illustrated by the story of Asoka:

For King Asoka, upon merely hearing from the novice Nigrodha the verse, “Diligence is the path to the Deathless,” had faith in the novice, saying: “Wait, dear boy, you have recited the three-basket Word of the Buddha to me,” and had eighty-four thousand monasteries built. Thus a bhikkhu endowed with capability should explain and speak of the great helpfulness of diligence through the three Baskets. Bringing forward whatever sutta or verse to illustrate diligence, one should not say to him: “You are bringing this in an inappropriate place; you have plunged in away from the ford.” In this matter, only the capability and strength of the Dhamma preacher is the measure.

As to "mindfulness directed to the body": this is a designation for the mindfulness arisen in mindfulness of breathing, the four postures, mindfulness and clear comprehension, the thirty-two parts, the definition of the four elements, the ten foul things, the nine cemetery contemplations, the detailed attention to the hair of the head and so forth, and the four absorptions of the form realm. As to "accompanied by pleasure": setting aside the fourth absorption, elsewhere it is accompanied by pleasure, associated with happiness; it was said with reference to that.

As to "with taints, clinging-friendly": it is a condition both for the taints and for the clingings. Thus it specifies only the Dhamma belonging to the three planes.

As to "the conceit 'I am'": it is the conceit “I am” with regard to form and so forth.

As to "improper attention": it is attention that has strayed off the path, proceeding in the manner such as [taking] the impermanent to be permanent.

By the reverse, proper attention should be understood.

As to "immediate mental concentration": elsewhere, the fruit following immediately upon the path is called immediate mental concentration. But here, the path following immediately upon insight is intended as immediate mental concentration, either because it is immediate to insight, or because it is the giver of its own fruit immediately [afterwards].

As to "unshakeable knowledge": elsewhere, the wisdom of the fruit is called unshakeable knowledge. Here, the wisdom of reviewing is intended.

As to "sustained by nutriment": sustained by condition. As to "this one Dhamma": by which condition [beings] subsist, this one Dhamma is to be directly known by full understanding as the known.

As to "unshakeable mental liberation": the liberation of the fruit of arahantship.

In this turn, full understanding as the known was spoken of by "direct knowledge." Full understanding as investigating [was spoken of] by "full understanding." Full understanding as abandoning [was spoken of] by what is to be abandoned and what is to be realized. In "hard to penetrate," the path was spoken of. In "what is to be realized," the fruit was spoken of; the path is obtained in only one term. But the fruit is indeed obtained in several.

As to "real": existing by individual essence. As to "true": conforming to reality. As to "thus": having an individual essence just as described. As to "not untruthful": they are not other than as described. As to "not otherwise": not different from the manner described. As to "rightly awakened to by the Tathāgata": having sat on the seat of awakening, awakened to, known, discerned, and realized by the Tathāgata himself through causes and reasons. By this, the elder, showing the discourse of the Conqueror—[in the thought,] "These Dhammas were awakened to by the Tathāgata; but I am like a reader of a king's letter to you"—inspired confidence.

The Explanation of the One Dhamma is concluded.

Explanation of the Two Dhammas

As to "these two Dhammas are of much help": these two Dhammas, mindfulness and clear comprehension, are helpful everywhere and bring about welfare, like diligence in the fulfillment of morality and so forth.

As to "serenity and insight": these two were spoken of as mundane and supramundane in the Saṅgīti Sutta. In this Dasuttara Sutta, they were spoken of as the preliminary stage.

As to "for the defilement of beings, for the purification of beings": improper attention is the cause and condition for the defilement of beings, proper attention for their purification. Likewise, unruliness and bad spiritual friendship are for defilement; tractability and good spiritual friendship are for purification. Likewise, the three unwholesome roots; the three wholesome roots. The four yokes; the four unyokings. The five wildernesses of the heart; the five faculties. The six disrespects; the six respects. The seven false Dhammas; the seven true Dhammas. The eight grounds for laziness; the eight grounds for the arousal of energy. The nine grounds for malice; the nine subduings of malice. The ten unwholesome courses of action; the ten wholesome courses of action: thus these two Dhammas, divided in this manner, should be understood as hard to penetrate.

(9) 'Conditioned element' means the five aggregates produced by conditions. 'Unconditioned element' means Nibbāna, which is not produced by conditions.

(j) ‘True knowledge and liberation’: here, ‘true knowledge’ means the three true knowledges. ‘Liberation’ means the fruit of arahantship.

In this round, [the explanations of] direct knowledge and so forth are just like those in the singles; however, in the phrase ‘to be generated’, the path is spoken of; in the phrase ‘to be realized’, the fruit [is spoken of].

The explanation of the Twos is finished.

Explanation of the Threes

(f) ‘This is the escape from sensual desires, namely renunciation’: here, by ‘renunciation’, the path of non-returning is meant, for that is entirely the escape from sensual desires. ‘The escape from form, namely formlessness’: here, in ‘formlessness’ too, the path of arahantship [is meant], as it is entirely the escape from form by preventing future arising. ‘Cessation is the escape from that’: here, the fruit of arahantship is intended by ‘cessation’. For when Nibbāna is seen through the fruit of arahantship, all conditioned phenomena do not occur again in the future; thus arahantship is called ‘cessation’ because it is the condition for the cessation of the conditioned.

(h) ‘Knowledge regarding the past’ means knowledge having the past as its object. In the others too, this is the same method.

In this round as well, direct knowledge and so on are just like those in the singles. However, in the phrase ‘hard to penetrate’, the path is spoken of; in ‘to be realized’, the fruit [is spoken of].

The explanation of the Threes is finished.

Explanation of the Fours

(a) 'Four wheels': here, what is called a wheel is fivefold: a wooden wheel, a jewel wheel, the Dhamma-wheel, the posture wheel, and the blessing wheel. Therein, 'This wheel, my friend chariot-maker, which was finished in six months less six nights' (AN 3.15)—this is a wooden wheel. 'He rolls on the wheel rolled forth by his father' (AN 5.132)—this is a jewel wheel. 'The wheel that was rolled forth' (MN 2.399)—this is the Dhamma-wheel. 'Having four wheels, nine doors' (SN 1.29)—this is the posture wheel. 'There are these four wheels, monks, endowed with which a four-wheel rolls on for devas and human beings' (AN 4.31)—this is the blessing wheel. Here too, this very one is intended.

'Living in a suitable region': living in an appropriate place of such a kind where the four assemblies are found. 'Reliance on good persons': relying on, associating with, and frequenting good persons such as the Buddhas. 'Proper resolution of oneself': placing oneself properly; but if previously one was endowed with lack of faith and the like, giving them up and establishing oneself in faith and so forth. 'Having performed merit in the past': having accumulated wholesome states previously. This alone is the decisive factor here. For by whatever consciousness conjoined with knowledge a wholesome deed was done, that very wholesome deed brings that person to a suitable region and causes them to associate with good persons. And that very person establishes themselves properly. Among the four nutriments, the first is exclusively mundane. But the remaining three were explained in the Saṅgīti Sutta as mixed mundane and supramundane. Here, in the preliminary stage, they are mundane.

(f) Bondage to sensual pleasures, detachment [from them], and so forth are to be understood by way of the path of the non-returner and so on.

(g) Regarding 'leading to decline' and so forth: for one who has attained the first absorption, perceptions and attentions accompanied by sensual desires occur—this is concentration leading to decline. When mindfulness conforms to that [state] and remains steady, it is concentration leading to stability. Perceptions and attentions accompanied by initial thought occur—this is concentration leading to distinction. Perceptions and attentions accompanied by disenchantment occur, connected with dispassion—this is concentration leading to penetration. By this method, the meaning should be understood having expanded it to all attainments. But its detailed discussion has already been spoken in the Path of Purification.

In this section too, direct knowledge and the rest are just like the set of ones. Here, under the term 'direct knowledge', the path is spoken of; under the term 'to be realized', the fruit.

The explanation of the four dhammas is finished.

Explanation of the Five Dhammas

(b) Regarding 'suffusion with rapture' and so on: arising while suffusing rapture, the wisdom in two absorptions is called 'suffusion with rapture'. Arising while suffusing pleasure, the wisdom in three absorptions is called 'suffusion with pleasure'. Arising while suffusing the minds of others, the wisdom knowing others' minds is called 'suffusion of mind'. Arising in the suffusion of light, the wisdom of the divine eye is called 'suffusion of light'. The knowledge of reviewing is called 'the sign of reviewing'. And this too was said: 'Wisdom in two absorptions is suffusion with rapture; wisdom in three absorptions is suffusion with pleasure. Wisdom regarding another's mind is suffusion of mind; the divine eye is suffusion of light. The knowledge of reviewing for one who has emerged from that respective concentration is the sign of reviewing' (Vibh 804).

Therein, suffusion with rapture and suffusion with pleasure are like two feet. Suffusion of mind and suffusion of light are like two hands. The absorption that serves as the basis for direct knowledge is like the trunk of the body. The sign of reviewing is like the head. Thus the Venerable Elder Sāriputta demonstrated the fivefold right concentration having made it into a person complete with major and minor limbs.

(h) In 'this concentration is pleasant in the present' and so on, concentration of the fruit of arahantship is intended. For, because of its pleasantness at each and every moment of attainment, it is pleasant in the present. Because each preceding concentration is a condition for each subsequent pleasant concentration, its result is pleasant in the future.

It is noble because it is far removed from defilements. It is unworldly because of the absence of worldly baits of sensual pleasures, rounds of existence, and the world. It is not cultivated by bad persons because it is cultivated by great persons such as the Buddhas. It is peaceful because of the peacefulness of its factors, the peacefulness of its object, and the peacefulness of all defilements and distresses. It is sublime in the sense of not causing torment. It is attained through tranquilization because it is attained by tranquilization of defilements or attained as the state of defilements' tranquilization—for tranquil and tranquilization are identical in meaning; or it is attained through tranquilization because it is attained by an arahant whose defilements are tranquilized. It is attained by unification of mind because it is reached through unification of mind, or attained as unification of mind itself. It is not attained by being held back or restrained by force because it is not attained by suppressing opposing states and warding off defilements with a mind accompanied by volitional effort and exertion, like concentration that has few virtues and is subject to taints. And entering that concentration or emerging from it, because he has arrived at fullness of mindfulness, he enters it mindful and emerges mindful; or, by power of the determined time, he enters it mindful and emerges mindful. Therefore, when in this context personal knowledge that does not depend on another arises for one who reviews thus: 'This concentration is pleasant in the present and its result is pleasant in the future', that is one factor. This method applies to the rest as well. Thus, through these five knowledges of reviewing, this concentration is called 'right concentration with fivefold knowledge'.

In this turn, under the term 'leading to distinction', the path is spoken of; under the term 'to be realized', the fruit. The rest is just like the preceding.

Explanation of the Six Dhammas

In the sets of six, everything has an obvious meaning. Here, under the term 'hard to penetrate', the path is spoken of. The rest is like the preceding.

Explanation of the Seven Dhammas

"They are well seen with right wisdom" means: they are well seen by means of the method of reasons, by knowledge of insight. "Sensual pleasures" means: both objective sensual pleasures and defilement sensual pleasures; both are well seen in the sense of burning, like a pit of glowing coals. "Slanting towards seclusion" means: slanting towards Nibbāna. "Sloping, inclining" are synonyms for "slanting". "Done away with" means: brought to an end; the meaning is "free of craving". Whence? Utterly from states that are grounds for the effluents, that is, states belonging to the three planes. Here, in the word "to be developed", the path is spoken of. The rest is just like the previous.

Explanation of the Eight Dharmas

"For wisdom fundamental to the holy life" means: for the wisdom of tender calm and insight in the preliminary stage, which is the beginning of the holy life of the path that comprises the three trainings; or, for the wisdom of right view, which is the beginning of the eightfold path. "Keen" means: strong. "Conscience and fear of wrongdoing" means: both conscience and fear of wrongdoing. "Affection" means: non-household-based affection. "Respect" means: the state of having a respectful mind. For when one lives in dependence on one worthy of respect, defilements do not arise, and one receives advice and instruction. Therefore, living in dependence on such a person is a condition for the acquisition of wisdom.

In "inopportune times", because the petas take brides from the asuras and give brides to the asuras, it should be understood that the host of asuras is included within the realm of petas itself.

"Of one of few desires": here, there are four kinds of fewness of desires: fewness of desires regarding requisites, fewness of desires regarding attainment, fewness of desires regarding learning, and fewness of desires regarding ascetic practices. Therein, one of few desires regarding requisites takes little when much is given; when little is given, he takes even less or does not take at all, and he is not one who takes without leaving any remainder. One of few desires regarding attainment, like Majjhantikatthera, does not let others know of his attainment. One of few desires regarding learning, even though versed in the Tipiṭaka, does not wish to make known the fact that he is learned, like Sāketatissatthera. One of few desires regarding ascetic practices does not let others know of his observance of the ascetic practices, like the elder brother among the two brother theras. The story is told in the Visuddhimagga. "This Dhamma": thus, through concealing existing virtues and moderation in accepting requisites, for a person of few desires this ninefold transcendent Dhamma is accomplished, not for one of great desires. In this way it should be applied everywhere.

"Content" means: content with the four requisites by way of the three modes of contentment. "Secluded" means: secluded through bodily seclusion, mental seclusion, and seclusion from the acquisitions. Therein, bodily seclusion is unity by way of the eight bases of enterprise after dispelling entanglement with groups. But by mere unity the work is not accomplished; having performed the preliminary work for the kasinas, one produces the eight attainments—this is mental seclusion. But by mere attainments the work is not accomplished; making absorption the basis and comprehending formations, one attains arahantship along with the analytical knowledges—this is seclusion from the acquisitions. Therefore the Blessed One said: "And bodily seclusion belongs to those whose bodies dwell in seclusion, who delight in renunciation; and mental seclusion belongs to those of purified minds who have attained supreme cleansing; and seclusion from the acquisitions belongs to persons free of acquisitions who have attained the unconditioned" (Mahāniddesa 49).

"Delighting in company" means: delighting both in company with groups and in company with defilements. "Energetic" means: energetic by way of bodily and mental energy. "With mindfulness established" means: with mindfulness established by way of the four establishments of mindfulness. "Concentrated" means: with unified mind. "Wise" means: wise with the wisdom of the ownership of kamma. "Free of proliferation" means: one whose proliferation through conceit, craving, and views has departed.

Here, in the word "to be developed", the path is spoken of. The rest is just like the previous.

Explanation of the Nine Dharmas

'(Kha) "Purification of morality" (sīlavisuddhi) is the fourfold purification of morality capable of bringing about purification. "Limbs of striving for purification" (pārisuddhipadhāniyaṅga) means the principal factors of the purified state. "Purification of mind" (cittavisuddhi) is the eight masteries of attainment that serve as the proximate cause for insight. "Purification of view" (diṭṭhivisuddhi) is seeing mentality and materiality along with their conditions. "Purification by overcoming doubt" (kaṅkhāvitaraṇavisuddhi) is knowledge of the mode of conditionality. For when one sees that dhammas occur solely through conditions even throughout the three periods of time, one overcomes doubt. "Purification by knowledge and vision of what is path and not-path" (maggāmaggañāṇadassanavisuddhi) is the knowledge regarding what is path and not-path thus: "Effulgence and so forth are not the path; knowledge of rise and fall proceeding along the course is the path." "Purification by knowledge and vision of the way" (paṭipadāñāṇadassanavisuddhi) refers, in the Rathavinīta [Sutta], to insight leading to emergence, but here to tender insight. "Purification by knowledge and vision" (ñāṇadassanavisuddhi) refers, in the Rathavinīta [Sutta], to the path, but here to insight leading to emergence. Moreover, all these seven purifications are explained in detail in the Path of Purification. "Wisdom" is the wisdom of the fruit of arahantship. "Liberation" is also just the liberation of the fruit of arahantship.'

'(Cha) "Dependent on diversity of elements arises diversity of contact": the meaning is that dependent on diversity of elements such as the eye, diversity of contact such as eye-contact arises. "Dependent on diversity of contact" means dependent on diversity of contact such as eye-contact. "Diversity of feeling" means diversity of feeling born of eye-contact and so forth. "Dependent on diversity of perception" means dependent on diversity of perception such as sensual perception. "Diversity of intention" means diversity of intention such as sensual intention. "Dependent on diversity of intention arises diversity of desire": because of diversity of intention, desire for visible forms, desire for sounds—thus diversity of desire arises. "Diversity of passion" (pariḷāhanānatta): because of diversity of desire, passion for visible forms, passion for sounds—thus diversity of passion arises. "Diversity of search": because of diversity of passion, diversity of search such as the search for visible forms arises. "Diversity of gain": because of diversity of search, diversity of gain such as the acquisition of visible forms arises.'

'(Ja) Among perceptions: "perception of death" is perception within the knowledge of contemplation of death. "Perception of the repulsiveness in nutriment" is the perception that arises in one who comprehends nutriment. "Perception of non-delight in the entire world" is the perception that arises in one who becomes weary of the entire round [of existence]. The rest were explained just below. Here, in the clause on what is greatly beneficial, the path is spoken of. The rest is just like the preceding.'

'Exposition of the Tens'

'(Jha) "Grounds for wearing away" (nijjaravatthūni) means causes for wearing away. "Wrong view is worn away": this, below, was already worn away, abandoned, even by insight. Why is it taken up again? Because it was not eradicated. For through insight, although it is worn away, it is not eradicated; but the path, having arisen, eradicates it and does not allow it to rise again. Therefore it is taken up again. In this way, the method should be applied to all clauses.'

'And here, conditioned by right view, sixty-four dhammas reach fulfillment through development. Which sixty-four? At the moment of the path of stream-entry, one fulfills the faith faculty in the sense of resolution; fulfills the energy faculty in the sense of exertion; fulfills the mindfulness faculty in the sense of establishing recollection; fulfills the concentration faculty in the sense of non-distraction; fulfills the wisdom faculty in the sense of seeing; the mind faculty in the sense of cognizing; the joy faculty in the sense of rejoicing; fulfills the life faculty in the sense of predominance over the continuity of occurrence…pe… at the moment of the fruit of arahantship, one fulfills the faith faculty in the sense of resolution; fulfills the life faculty in the sense of predominance over the continuity of occurrence—thus, being eight in each of the four paths and the four fruits, sixty-four dhammas reach fulfillment. Here, in the clause on what should be directly known, the path is spoken of. The rest is just like the preceding.'

'Standing here, the questions should be summed up. In the section of the tens, one hundred questions were spoken. And in the section of the ones and the section of the nines, one hundred; in the section of the twos and the section of the eights, one hundred; in the section of the threes and the section of the sevens, one hundred; in the section of the fours and the section of the sixes, one hundred; in the section of the fives, fifty: five hundred and fifty questions were spoken.'