The Encyclopedia of Indian Philosophies v7.c44: Paṭisambhidāmagga

The Encyclopedia of Indian Philosophies v7.c44

Language: English

v7.c44.s1 I. Great Division — 48 parts
v7.c44.s2 II. Treatise on False Views — 6 parts

Paṭisambhidāmagga

The author of this text is unknown. A.K. Warder dates the earliest stages of the text to ca. 349 B.C. The body of the text was essentially completed by 200 B.C., with some additions possibly as late as 100 B.C.

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The work has been edited by Arnold C. Taylor for the Pali Text Society (2 volumes, London 1905-07, reprinted in one volume in 1979), and by Bhikkhu J. Kashyap for the Nalanda Devanagari Pali Series (Bihar: Pali Publication Board, 1960). In addition, a version of the Pali text in Burmese characters was published as part of the Chaṭṭha-Saṅgāyana edition of the Tipiṭaka in 1956, and a version in Thai characters by the Mahamukuta Rajavidyalaya in 1926. “E” references are to the Kashyap edition.

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The only English translation, here identified as ‘T’, is by Bhikkhu Nanamoli, *The Path of Discrimination*, edited by A. K. Warder, Pali Text Society Translation Series 43 (London, 1982). There exists a Japanese translation by S. Watanabe in *Nanden Daizokyo* 40-41 (Tokyo, 1935-41).

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The analysis of *Paṭisambhidāmagga* often seems to supplement that of the *Vibhaṅga*. The most significant contribution of the *Paṭisambhidāmagga* is in its analysis of the four discriminations (*Paṭisambhidā*) in I.I.416-433 and II.VI, which does not always match that of the *Vibhaṅga* either in order or in interpretation.

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The description of the Buddha’s miracle of the double appearance in I.I.592-595 would seem to be the first such description in Pali literature.¹

I. Great Division

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(E3-6; T1-8) Treatise on Knowledge Begins with matrices describing 73 kinds of knowledge. 67 of these are shared by disciples, while 6 are not.

Chapter I: Learning

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1 (E6-7; T8-9) Summary statement of 16 cases in which auditory application leads to knowledge of what is heard.

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Section I

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2-3 (E7-8; T9) Propositions concerning factors to be known directly, namely: that all beings are maintained by nutriment; the conditioned and the unconditioned; the material, the immaterial, and the realm of sense desires; the 4 noble truths; 5 bases for liberation; 6 superior experiences; 7 virtuous qualities; 8 bases of mastery; 9 successive states; 10 causes of decay.

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4 (E8; T9) Summary statement of all that is to be directly known, beginning with the eye, visible objects, eye consciousness, etc. This is elaborated on in

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5 (E8-12; T9-12) where 201 factors are listed individually, including: 5 aggregates; 6 sense faculties; 6 sense objects; 6 sense consciousnesses; 6 sense contacts; 6 forms of contact-derived feeling; forms of identification related to the 6 senses; forms of volition related to the 6 sense objects; cravings for the 6 sense objects; initial thoughts applied to the 6 sense objects, and thoughts sustained on them; the 6 elements (e.g., earth, water, etc., including consciousness); 10 symbolic meditative devices; 32 body parts/products; 12 bases; 18 elements; 22 faculties; 3 realms; 9 forms of being; 4 meditative states, 4 liberations; 4 meditative attainments; 12 links of dependent origination. [This fundamental list of 201 factors reappears frequently throughout the Paṭisambhidāmagga.]

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6-17 (E12-14; T12-14) This basic list of 201 factors is expanded according to 6 different patterns.

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18 (E14-15; T15-16) 15 aspects of existence are to be known directly, namely: arising, occurrence, sign, karmic accumulation, rebirth-linking, course (on rebirth), generation, rearising, birth, old age, disease, death, sorrow, lamentation, and despair. These are followed by their negations, namely nonarising, nonoccurrence, etc. These in turn are followed by one-to-one pairings of each aspect with its negation.

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19 (E15-16; T16) Each aspect (i.e. arising, etc.) is identified with frustration, their negations (i.e. nonarising, etc.) with liberation.

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20 (E16-17; T16) The 15 aspects (arising, etc.) are related to fear, their negations to safety.

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21 (E17-18; T16-17) The 15 aspects are material, their negations immaterial.

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22 (E18-19; T17) The 15 aspects are conditionings, their negations liberation.

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23 (E19; T17-18) A series of synonyms for embracing the noble path, e.g., perfection, unification, giving up, liberation, crossing over, seeing, etc.

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24 (E19; T18) Synonyms for peace and insight.

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25 (E20; T18) Further synonyms connected with entry on, continuance, and completion of noble path.

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26-27 (E20; T18-19) Synonyms for the 5 faculties, 5 powers, 7 conditions of enlightenment, and eightfold path, both individually and collectively. In addition, meanings are given for applications of mindfulness, right endeavors, supernatural powers, truths, paths, and fruits.

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28 (E21; T19) Synonyms for the 5 meditative states.

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29 (E21; T19) A series of miscellaneous synonyms beginning with "higher faculty".

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30 (E21; T20) Synonyms connected with cognizance.

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31 (E21-22; T20) Synonyms connected with unity.

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32 (E22; T21) This paragraph is concerned with aspects of the path and behavior governed by them. In addition there is a series of synonyms for burning up defilements and being stainless.

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33 (E22-23; T21) Synonyms for the 4 roads to supernatural power, namely, concentration of (a) interest, (b) energy, (c) consciousness, and (d) deliberation.

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34 (E23; T22) Synonyms for the 4 truths, namely, frustration, origin, cessation, and the path.

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35 (E23; T22) Meanings connected with suchness, no self, truth, penetration, and the like.

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36-40 (E24; T22) List the negations of the 7 hindrances, the 4 meditative states, 4 meditative attainments, 18 principal insights, 4 paths and their fruits all as to be directly known.

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41 (E24-25; T23) All the faculties, powers, etc., listed at no. 26 are to be directly known through their meanings.

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42 (E25; T23-24) Peace and insight are to be known through their meanings listed at 1.24.

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43 (E25-26) Entry, continuance, and completion of the path are to be known through the meanings listed at 1.25.

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44 (E26; T24) The nature of knowledge and understanding as applied to what is directly known is explained.

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Section II

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45-46 (E26; T24-25) 10 propositions concerning factors to be fully understood, namely, contact as producing clinging; psychical and physical things; 3 kinds of feeling; 4 kinds of nutriment; 5 aggregates; 6 faculties of consciousness; 7 supports of consciousness; 8 worldly conditions; 9 abodes of being; 10 bases.

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47 (E26-27; T25) The summary statement (1.4) of all that is to be directly known is here listed as what is to be fully understood.

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48-86 (E27-29; T25-26) The 201 factors, etc., of 1.5-43 are here listed as to be fully understood.

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87 (E29; T26) The nature of knowledge and understanding as applied to what is fully understood is explained.

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Secton III

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88-89 (E29-30; T26-27) 10 propositions concerning unprofitable states to be abandoned, namely, the conceit that "I am"; ignorance and craving for existence; craving for sense desires, existence and nonexistence; 4 floods; 5 hindrances; 6 types of thirst; 7 latent dispositions; 8 elements of falseness; 9 ideas rooted in thirst; 10 falsenesses.

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90 (E30; T27-28) Two kinds of abandoning: by cutting off and by tranquilization. Renunciation as escape from sense desire; immateriality as escape from materiality; cessation as escape from dependent origination. Abandoning as penetration of the 4 truths. 5 kinds of abandoning, namely, suppression, by negation, by destruction, by tranquilization, by escape.

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91 (E31; T28) The summary statement of 1.4 of all that is to be directly known, is here listed as what is to be overcome.

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92-129 (E31; T28) The 201 factors of 1.5-43 are listed as to be overcome.

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130 (E31; T28) Knowledge and understanding as knowing what is to be overcome.

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Section IV

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131-132 (E31-32; T28-29) 10 propositions concerning states to be practiced, namely, mindfulness of the body; peace and insight; 3 kinds of concentration; 4 applications of mindfulness; 5 factors of perfect concentration; 6 matters for recollection; 7 enlightenment factors; the eightfold noble path; 9 factors in the struggle for purity; 10 exercises with symbolic meditative devices.

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133 (E32; T29) Types of spiritual practice: worldly and of the higher world. Practice of profitable ideas concerning the material sphere, the immaterial sphere, and the unincluded. Practice as penetration of the 4 truths.

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134 (E33-35; T29-31) Spiritual practice as longing, acquisition, single taste, and cultivation.

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135 (E35-38; T31-34) Practice in the sense (a) that the states produced do not turn on one another, (b) of single taste of faculties, (c) that the proper energy is operative, (d) of repetition.

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136-173 (E38; T34) When each of the factors, etc. listed at 1.5-43 are seen, one practices.

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174 (E38-39; T34-35) Spiritually practiced states have a single taste.

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Section V

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175-176 (E39; T35) 10 propositions concerning things to be realized, namely, steady liberation of awareness; understanding and emancipation; threefold understanding; 4 fruits of asceticism; 5 main portions of Buddhism; 6 higher faculties; 7 powers of the perfected being; 8 liberations; 9 successive cessations; 10 qualities of the adept.

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177 (E39; T35-36) The summary statement of 1.4 of all that is to be directly known is here listed as what is to be realized.

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178-215 (E40; T36) When each of the factors, etc. listed at 1.5-43 is seen, one comes to realization.

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216 (E40; T36) States that are realized are attained.

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Sections VI-IX

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217-219 (E40-41; T36-38) The nature of knowledge of factors that partake of diminution, duration, advantageousness, and penetration for one who has obtained each of the 4 meditative states and spheres of boundless space, boundless consciousness, and nothingness.

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Sections X-XII

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220-222 (E41-42; T38) Knowledge of the 201 factors of 1.5 as impermanent, frustrating and not self.

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Sections XIII-XVI

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223 (E42; T38-39) The 4 noble truths.

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224-236 (E42-44; T39-40) Detailed analysis of the first truth of frustration following *Majjhimanikāya* III.250.

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237-238 (E44-45; T40-41) Detailed analysis of the second truth of the origin of frustration. 239-240 (E45; T41) Detailed analysis of the third truth of the end of frustration. 241-249 (E45-46; T41-42) Detailed analysis of the elements of the eightfold path. 250 (E46-47; T43) Knowledge of the 4 noble truths.

Chapter II: Virtue

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251-257 (E47; T43) Analysis of virtue consisting in (a) limited, (b) unlimited, (c) perfected, (d) unmisapprehended, and (e) tranquilized purification. 258-259 (E47-49; T43-45) Distinction between virtue that has a limit and virtue that has no limit. 260-261 (E49; T45) Virtue is defined as will, as a concomitant of consciousness, as restraint, and as nontransgression. 262 (E49; T45) Habits may be good, bad or indeterminate. 263 (E49; T45) These originate respectively from good, bad and indeterminate cognizance. 264 (E49-51; T45-47) Virtue consists in restraint and nontransgression in the case of 10 types of bad behavior—killing, stealing, sexual misconduct, improper speech of various sorts, etc. Virtue as restraint and nontransgression through renunciation of the 7 hindrances, through the 4 meditative states, attainment of the 4 meditative attainments, contemplation of the 18 principal insights, and the 4 paths. 265 (E51-53; T47-48) Virtue as abandoning, abstention, will, restraint, and nonexcess leads to tranquility, joy, development, perfection, cessation, enlightenment, liberation. One trains in the higher cognizance that leads to these virtues by knowing them, reviewing them, being mindful of them, understanding them, abandoning what is to be abandoned, etc. This is repeated for each of the 10 types of bad behavior. Through renunciation of the 7 hindrances, through the 4 meditative states, through the 4 meditative attainments, through the 18 principal insights and the 4 paths one trains in virtue. 266 (E53; T48) Knowledge as understanding is restraint.

Chapter III: Concentration

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267-268 (E53-54; T48) 55 kinds of concentration are grouped in groups of one kind, two kinds, three kinds, and so on up to 10 kinds.

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269 (E55; T49-50) 25 meanings of concentration, beginning with embracing, equipment, fulfillment, unification, and so forth. 270 (E55; T50) Knowledge as understanding of concentration.

Chapter IV: Dependent Origination

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271 (E55-56; T50-51) Notes causal relationship between ignorance and the arising of karmic conditionings in 9 aspects with reference to past, present, and future. This analysis is repeated with respect to the causal relationship between each of the elements in the formula of dependent origination and its succeeding element, beginning with that between karmic conditionings and the arising of consciousness.

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272 (E56-57; T51) Analysis of the formula of dependent origination beginning "Ignorance is a cause, karmic conditionings causally arise", and so on through the chain for past, present, and futures as at 1.271.

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273 (E57; T51-52) Similarly with 'Ignorance is dependent, karmic conditionings dependently arisen', and so through the chain as at 1.271.

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274 (E57; T52) Analysis as at 1.271, but of the form "Ignorance is a condition, karmic conditionings conditionally arisen".

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275 (E57-58; T52) Ignorance, conditioning factors, craving, grasping, and existence in the past are conditions for rebirth-linking in the present. Consciousness, psychophysical complex, the bases for contact, contact, and feelings in the present have their conditions in past karma. This analysis is repeated for present cause and future result.

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276 (E58; T53) Knowledge as the understanding of discerning conditions.

Chapter V: Comprehension

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277-280 (E58-59; T53-54) 201 factors of 1.5, whether past, present, or future, whether internal or external, gross or subtle, inferior or superior, near or far are all impermanent, frustrating and not-self.

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281 (E59-60; T54) Analysis of formula of dependent origination in reverse order in the form "With birth as condition, there is old age and death; without birth as condition, there is no old age and death, and so forth through the chain.

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282 (E60; T54-55) Knowledge as understanding of past, present, and future factors.

Chapter VI: Rise and Fall

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283-284 (E60; T55) The generation of the 201 factors of 1.5 is their rise. Their change is their fall.

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285 (E60; T55) He who sees the rise of the 5 aggregates sees 25 characteristics. He who sees their fall sees 25 characteristics.

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286 (E60; T55-56) He sees 5 characteristics each for the rise and for the fall of each of the aggregates individually.

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287 (E60-61; T56) With the arising of ignorance, craving, karma, nutrition, and generation, he sees the rise of materiality. With their cessation, he sees its fall.

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288-290 (E61-62; T56-57) With the arising of ignorance, craving, karma, contact, and generation, he sees the rise of feeling, perception, and conditioning factors. With their cessation, he sees their fall.

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291 (E62-63; T57) With the arising of ignorance, craving, karma, the psychophysical complex, and generation, he sees the rise of consciousness. With their cessation he sees its fall.

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292 (E63; T57) Thus a total of 50 characteristics for the rise and fall of the 5 aggregates.

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293 (E63; T57-58) Understanding of change of factors as knowledge of rise and fall.

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294 (E63; T58) Materiality has nutriment for its origin. Feeling, perception, and conditioning factors have contact for their origin; consciousness has the psychophysical complex for its origin.

Chapter VII: Dissolution

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295-296 (E63; T58) Awareness arises with each of the 201 factors listed at 1.201 as its objects and then dissolves. This rise and dissolution is contemplated.

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297 (E63-64; T59) Verses defining insight following reflection, insight into the characteristic of loss, and the insight of higher understanding.

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298 (E65; T59) Knowledge of insight as understanding of the contemplation of the dissolution of awareness.

Chapter VIII: Appearance as Fear

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299-305 (E65-67; T59-61) Understanding of appearance as fear is knowledge of danger. Knowledge of the way of peace is safety. Arising of the 15 essentials of being listed at 1.18 is dangerous. Their nonarising is bliss and peace. Knowledge and understanding involve realizing this.

Chapter IX: Equanimity Concerning Conditionings

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306-312 (E67-68; T61-62) Understanding of desire for liberation, of reflection, and of composure as knowledge of the kinds of equanimity concerning conditionings.

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313-317 (E68-69; T62-63) The guidance of awareness in equanimity about conditionings has two aspects in the case of the average individual, three in the case of the initiate, and three in the case of one without greed.

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318 (E69; T63) For the average individual and the initiate delight in equanimity about conditionings is defiling.

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319 (E69; T63) The average individual, the initiate, and one without greed all see equanimity about conditionings with insight as impermanent, frustrating, and not-self.

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320 (E70; T63) Equanimity about conditionings is good for the average individual and the initiate, but indeterminate for one without greed.

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321 (E70; T63-64) It is always clearly recognized by one without greed, but only sometimes by the other two.

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322 (E70; T64) One without greed sees it with mature insight, the others with immature insight.

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323 (E70; T64) The average individual sees it to enter the stream, the initiate to attain a higher goal, and one without greed to abide in bliss.

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324 (E71; T64-65) One’s response to peace about conditionings depends on the level of one’s spiritual attainment.

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325-328 (E71-72; T65-66) 8 kinds of peace about conditionings arises through insight, 10 kinds through insight. 15 of these are good; 3 are indeterminate.

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329-330 (E73; T66-67) Verse and prose summary of the chapter.

Chapter X: Insight of the Convert

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331-332 (E73-74; T67-68) Conversion involves overcoming what is to be overcome and turning away from it, and thus is spoken of as (literally) “change of lineage” (*gotrabhū*).

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335-338 (E74-76; T68) 8 kinds of change of lineage arise through peace, 10 through insight, etc., as at 1.325-329.

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339-340 (E76; T68-69) Verse and prose summary of the chapter.

Chapter XI: The Path

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341-342 (E76-77; T69-70) At the moment of stream entry the elements of the eightfold path emerge from error, from defilements, from consequent aggregates, and externally from all signs.

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343 (E77; T70) At the moment of entry on the path of once-returner they emerge from gross fetters, greed, defilements, consequent aggregates, and externally from all signs.

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344-345 (E77-78; T70) Emergence of elements of the eightfold path at the moment of entry on the path of nonreturner and the path of the perfected being.

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346-347 (E78; T70-71) Summary to the effect that one with insight is not shaken.

Chapter XII: Fruition

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348-353 (E78-80; T71-72) Liberation as spelled out in 1.341-345 is the fruition of the path.

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354-358 (E80-81; T72-74) Three latent dispositions and two afflictions are cut off by stream entry; two gross dispositions and two gross afflictions by the path of once-returner; two secondary dispositions and two secondary afflictions by the path of nonreturner; and five dispositions and three afflictions by the path of the perfected being.

Chapter XIV: Reflection

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359-360 (E81-83; T74-75) Details the sense in which the elements of the eightfold path, enlightenment of factors, powers, faculties, etc., are arrived at at the moment of stream-entry. Having emerged, these are reflected on.

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361 (E83; T75) Analysis similar to that at 1.360 with reference to the moment of fruition of stream entry.

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362-368 (E83-84; T75-76) The analysis of 1.360-361 is repeated with reference to the moments of entry on the paths of the once-returner, the nonreturner, and the perfected being, as well as the moments of their fruition.

Chapter XV: Analysis of the Internal

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369-377 (E84-86; T76-77) Definition as internal of each of the six sense faculties according to how they are produced; as impermanent and dependently arisen, frustrating, and not self. Having defined them thus, one becomes dispassionate, gives up grasping, and abandons perception of permanence, satisfaction, and self.

Chapter XVI: Analysis of the External

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378-386 (E86-88; T77) Objects of the six senses are defined as external according to the pattern of 1.369-377.

Chapter XVII: Behavior

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387-388 (E88; T77-78) Behavior is either characterized by consciousness, ignorance, or insight.

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389-390 (E88-89; T78-79) Adverting in order to see, hear, etc.; consciousness of objects by each of the senses; directing the mind and the results of this in response to sense perceptions are behavior characterized by consciousness. Such behavior is without greed, hate, delusion, pride, wrong views, agitation, uncertainty, and underlying tendencies. It is dissociated from karmically effective action.

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391 (E89-90; T79-80) The act of impulsion of greed, hate, delusion, etc., as at 1.390 is behavior characterized by unknowing.

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392 (E90-92; T80) Behavior characterized by unknowing involves greed, hatred, etc. It is associated with negative actions, and dissociated from positive actions.

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393 (E92; T80-81) Behavior characterized by insight is acting for the purpose of contemplating impermanence, pain, not-self, dispassion... change... emptiness, etc. Entry on the 4 paths and their fruition are also behavior characterized by insight.

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394 (E92-93; T81) Behavior characterized by insight is without greed, hate, etc., as at 1.390. It is associated with positive actions and dissociated from negative actions.

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395 (E93; T81) Three types of behavior as at 1.387-388.

Chapter XVIII: Stages

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396-397 (E93; T82) The stage of sense desires; the material, immaterial, and unincluded stages.

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398 (E93; T82) The stage of sense desires ranges from Avīci hell to the deities with power over the productions of others.

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399 (E93-94; T82) The material plane ranges from the Brahmā world to the highest deities.

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400 (E94; T82) The immaterial plane ranges from deities of the realm of boundless space to those of the realm of neither identification not nonidentification.

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401 (E94; T82) The unincluded plane consists of unincluded paths and their fruition; also the unformed principle.

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402-403 (E94; T82-83) Knowledge of other fourfold categories, including foundations of mindfulness, right endeavors, roads to powers, meditative states, etc.

Chapter XIX: Diversity of Factors

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404-410 (E94-97; T83-85) Sense-desire stage factors, material stage factors, immaterial factors, and unincluded factors are defined as good and neutral. Sense-desire stage factors may be bad as well. Factors are rooted in joy when given attention as impermanent, frustrating, not-self. So for the 201 factors listed in 1.5. This leads to liberation and cessation of frustration.

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411 (E97; T85) Diversity of principle leads to diversity in contact, which in turn leads to diversity in feeling... identification... thinking... interest... anguish... search... gain.

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412 (E97-98; T85) Hence knowledge is understanding of diversity of factors.

Chapters XX-XXIV: Direct Insight, Full Understanding, etc.

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413-415 (E97-98; T85-86) Directly known factors are known (Chapter XX). Fully understood factors are investigated (Chapter XXI). Abandoned factors are given up (Chapter XXII). Developed factors have a single taste (Chapter XXIII). Realized factors are attained (Chapter XXIV).

Chapters XXV-XXVIII: Four Discriminations

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416 (E98; T86) Discrimination is of four types: (a) understanding of difference in sense is discrimination of meaning (Chapter XXV). (b) understanding of difference of factors (Chapter XXVI), (c) language (Chapter XXVII), and (d) perspicuity (Chapter XXVIII) are knowledge of the other discriminations respectively.

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417 (E99; T86) 5 faculties are understood as separate factors. Understanding this distinction is knowledge of discrimination of factors.

v7.c44.s1.t20.3

418 (E99; T86-87) Meaning as resolve, determination, establishing, nondistraction, and seeing are understood as separate meanings. Understanding this distinction is knowledge of discrimination of meaning.

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419 (E99; T87) Knowledge of language concerning these 5 factors and their meaning is distinguished. Understanding this distinction is knowledge of discrimination of language.

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420 (E99; T87) Knowledge of these 5 factors, 5 meanings, and 10 kinds of language are to be distinguished from one another. Understanding this is knowledge of discrimination of language.

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421 (E100; T87) Discrimination of factors with respect to 5 powers.

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422 (E100; T87) Discrimination of meaning with respect to 5 types of unshakeability.

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⁴²³ (E100; T87) Discrimination of language with respect to the factors of 1.421 and meanings of 1.422.

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424 (E100-101; T87-88) Discrimination of perspicuity with respect to factors, meanings and language of 1.423.

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425 (E101; T88) Discrimination of factors with respect to enlightenment factors.

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426 (E101; T88) Discrimination of meaning as establishment, investigation, determination, intentness, peace, nondistraction, calculation.

v7.c44.s1.t20.12

427 (E101; T88) Discrimination of language with respect to factors and meanings of 1.425-426.

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428 (E102; T88) Discrimination of perspicuity with respect to topics of 1.427.

v7.c44.s1.t20.14

429 (E102; T88) Discrimination of factors with respect to elements of the eightfold path.

v7.c44.s1.t20.15

430 (E102; T88) Discrimination of meaning as seeing, directing onto, embracing, originating, cleansing, determining, establishment, and nondistraction.

v7.c44.s1.t20.16

431 (E102-103; T88) Discrimination of language with respect to subjects of 1.429-430.

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432 (E103; T88-89) Discrimination of perspicuity with respect to subjects of 1.431.

v7.c44.s1.t20.18

433 (E103; T89) Summary of discriminations.

Chapters XXIX-XXXI: States and Meditative Attainments

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434 (E103; T89) The meaning of the states (Chapter XXIX), of attainments (Chapter XXX), and of states and attainments (Chapter XXXI).

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435 (E103-104; T89) Definition of signless state, desireless state, and empty state.

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436 (E104; T89-90) Definition of signless attainment, desireless attainment, and empty attainment.

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437 (E104; T90) Definition of signless, desireless, and empty state and attainment.

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438 (E104-106; T90) Whereas 1.435-437 define these in cases where the sign of conditioning is clearly seen, 1.438 repeats the definitions in cases where each of the 201 factors of 1.5 are clearly seen.

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439-440 (E106; T90-91) 3 states, 3 attainments, 3 states and attainments. Knowledge as understanding this distinction.

Chapter XXXII: Concentration with Immediate Result

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441-443 (E106-108; T91-93) Nondistraction is concentration. As a result of that concentration knowledge arises. As a result of this intoxicants are exhausted. Understanding this is knowledge of concentration with immediate result.

Chapter XXXIII: States Without Conflict

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444-445 (E109; T93-94) Contemplation of impermanence of the 201 factors of 1.5 is a predominance of seeing.

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446 (E109; T94) Peaceful states as empty, signless, and desireless.

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447 (E109; T94) Being intent on emptiness, the signless, and the desireless is excellent resolve.

v7.c44.s1.t23.4

448-449 (E109-110; T94) The 4 meditative states and attainment of the 4 bases are states without conflict.

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450 (E110; T94-95) Knowledge of states without conflict.

Chapter XXXIV: Attainment of Cessation

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451-452 (E110; T95) Control due to (a) possession of 2 powers, (b) tranquilizing the 3 conditionings, (c) 16 kinds of behavior with respect to knowledge and 9 with respect to concentration is knowledge of the attainment of cessation.

v7.c44.s1.t24.2

453-455 (E110-111; T95-96) The 2 powers are: the power of peace and the power of insight.

v7.c44.s1.t24.3

456 (E111-112; T96) The 3 conditionings tranquilized are: (a) verbal conditionings in the second meditative state, (b) bodily conditioning in the fourth meditative state, and (c) mental conditionings for one who has attained cessation of identification and feeling.

v7.c44.s1.t24.4

457 (E112; T96-97) The 16 kinds of behavior with respect to knowledge include contemplation of: impermanence, frustration, not-self, dispassion, fading away, cessation, relinquishment, turning away, the 4 paths and their fruitions.

v7.c44.s1.t24.5

458 (E112; T97) The 9 with respect to concentration are 4 meditative states, attainment of each of the 4 bases, and applied thought with purpose of attaining these 8.

v7.c44.s1.t24.6

459 (E112-113; T97-98) 5 kinds of mastery are defined, namely: mastery in adverting, in attaining, in steadfastness, in emerging, in reviewing. These are each related to each of the meditative states and attainment of each of the bases.

Chapter XXXV: Final Liberation

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461-463 (E113-114; T98-99) Understanding of the end of that which goes on (i.e. the circle of existence = *pravṛtti*) in one who is fully aware is knowledge of final liberation.

Chapter XXXVI: Equivalent Headings

v7.c44.s1.t26.1

464-471 (E114-115; T99-100) Commentary on the terms in the statement that understanding of the cutting off, cessation, and nonreappearance of all factors is knowledge of the meaning of equivalent headings. 13 headings are enumerated with their equivalents.

Chapter XXXVII: The Higher Life

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472-477 (E115-116; T100-101) Commentary on the terms in the statement that understanding separateness (i.e. that the defilements are all separate from liberation), difference and unity (i.e. that the hindrances are based on differences and the absorptive states and paths are based on unity), and the end of the 5 consuming fires is knowledge of the higher life.

Chapter XXXVIII: Application of Energy

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478-481 (E116-117; T102-103) Understanding of the meaning of exertion in the self-motivated is knowledge of the application of energy. This is explained with reference to the prevention of unprofitable factors, the 7 hindrances, defilements, and with reference to the arising of the meditative states of absorption and the paths.

Chapter XXXIX: Demonstration of Meanings

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482-486 (E117-118; T103-104) Commentary on terms in the statement that understanding the explanation of different factors is knowledge of the demonstration of meanings.

Chapter XL: Purity in Seeing

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487-493 (E118-119; T104-105) Commentary on terms in the statement that understanding of the penetration of the 12 ways in which all factors are includable as one, and of their difference and unity, is knowledge of purity in seeing.

Chapter XLI: Patience

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494-496 (E119; T105) The fact of having experienced understanding is knowledge of patience.

Chapter XLII: Penetration

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497-499 (E119; T106) Understanding what one is affected by (namely 201 factors) is knowledge as penetration.

Chapter XLIII: Limited States

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500-504 (E120; T106-107) Understanding the process of combination is knowledge of limited states. Such is knowledge that there exists what is experienced as conditioned by the elements of the eightfold path, their opposites, and the quieting of these 16. Similarly with respect to deliverance, zeal, applied thought, perception, the vigor needed to become a perfected being, and their opposites and quieting.

Chapters XLIV-XLIX: Six on the Standstill of the Cycle of Existence

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505-507 (E120-121; T107-108) (XLIV) Understanding renunciation and the negations of the 7 hindrances being given predominance is knowledge of the standstill of the cycle of existence through perception.

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508-510 (E121; T108) (XLV) When understanding diversity in the case of the hindrances, defilements, etc., and unity in their renunciation, in the paths, etc., cognizance turns away from the hindrances, etc., it is knowledge of the standstill of the cycle of existence through awareness.

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511-513 (E121-122; T109) (XLVI) Understanding of establishing is knowledge of the standstill through awareness.

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514-516 (E122; T109-110) (XLVII) Understanding emptiness is knowledge of the standstill through knowledge.

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517-519 (E122-123; T110-112) (XLVIII) Understanding relinquishment is knowledge of the standstill through liberation.

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520-523 (E123-124; T110-112) (XLIX) Understanding the meaning of suchness is knowledge of standstill through the 4 truths.

Chapter L: Supernormal Powers

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524-528 (E124-125; T112-113) A monk develops the bases for success and cognizance of them. He is permeated with perception and enjoys supernatural powers. Specific powers are dealt with in Chapter LI-LIV.

Chapter LI: The Divine Ear

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529-533 (E125-126; T113-114) Understanding the diversity and unity of the characteristics of sound is knowledge of the divine ear.

Chapter LII: Penetration of Minds

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534-538 (E126-127; T114-115) A monk develops the bases for success and awareness of them. He directs this toward penetration of minds. He understands the nature of diverse types of awareness as they are. Understanding this unity and diversity of penetration in the case of the 6 faculties in this way is knowledge of penetration of minds.

Chapter LIII: Recollection of Past Lives

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539-543 (E127-128; T115-116) Similar to 1.534-538 with recollection of past lives substituted for penetration of minds.

Chapter LIV: The Divine Eye

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544-549 (E128-129; T116-117) Similar to 1.534-538 with the divine eye substituted for penetration of minds.

Chapter LV: Exhaustion of Intoxicants

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550-563 (E129-131; T117-120) Understanding as mastery of the three higherworldly faculties—i.e. the assurance that I shall know what I did not yet know; the faculty of perfect knowledge; and the faculty of the knower—in 64 aspects is knowledge of the exhaustion of intoxicants.

Chapters LVI-LXIII: The Four Truths

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564-566 (E132; T120) Synonyms for frustration, origin, cessation, and the path. Understanding the meaning of complete understanding, abandoning, realizing, and developing is respectively knowledge of frustration, origin, cessation, and the path.

v7.c44.s1.t41.2

567-569 (E132-133; T121) The understanding of one who possesses the path is knowledge of the 4 truths. Synonyms for understanding are listed here.

Chapters LXIV-LXVII: Pure Discrimination

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571-572 (E133-134; T121-122) Discrimination of meaning, factors, language, and perspicuity is knowledge of meanings, factors, language, and perspicuity. Understanding of differences, definitions, noting, noticing, categories, evocation, etc., of meanings, etc., is knowledge of discrimination of meanings, etc.

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[Chapter I-LXVII analyze the 63 kinds of knowledge shared with disciples, while Chapters LXVIII-LXXIII analyze those not so shared.]

Chapter LXVIII: Penetration of Faculties of Others

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573-583 (E134-136; T123-124) A Buddha sees those with faith as having (a) little dust in their eyes, (b) keen faculties, (c) good parts; and as being easy to instruct, and as seeing fear in the world and what is censurable. He sees one without faith as the opposite. The term "world" here refers to the world of aggregates, of elements, bases, etc. Types of world are listed as 1 nutriment for all beings, 2 parts of the psychophysical complex, 3 kinds of feeling, 4 kinds of nutriment, 5 aggregates, 6 internal bases, 7 stations of consciousness, 8 worldly factors, 9 abodes, 10 bases, 12 bases, and 18 elements. The Buddha thus knows the 5 faculties of others in 50 aspects, this is his knowledge of penetration of faculties of others.

Chapter LXIX: Biases and Underlying Tendencies

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584-591 (E136-138; T124-126) The Buddha knows the biases and underlying tendencies, behavior, resolutions, and capabilities of others. The terms "biases", "underlying tendencies", ... "capabilities" are explained.

Chapter LXX: Miracle of the Double Wonders

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592-595 (E138-140; T126-127) The Buddha's miracle of the double wonders is not attainable by his disciples. In it a fire is produced from the various parts of his body, and a shower of water from the opposite parts. So too from each hair and pore. Amid 6 colors the Buddha appears doing one thing, and his created image another.

Chapter LXXI: The Great Compassion

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596-597 (E140-145; T127-131) Upon enlightened ones who see the nature of worldly life in all its unsatisfactory aspects—which are here detailed—there descends great compassion for beings.

Chapters LXXII-LXXIII: Omniscience and Unobstructed Knowledge

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598-606 (E145-147; T131-133) The Buddha's knowledge is omniscient and unobstructed. A detailed listing of all 73 kinds of knowledge known by the Buddha in his omniscience is listed in Chapters I-LXXIII.

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607-612 (E147-148; T133-134) Because of this knowledge, he is "allseeing" in the sense of possessing the 14 kinds of knowledge of an enlightened one; namely, knowledge of the 4 truths, 4 discriminations, and the 6 kinds of knowledge unique to the Buddha as listed in Chapters LXVIII-LXXIII. There is nothing concerning these topics that he does not know.

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