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The Encyclopedia of Indian Philosophies v7.c46: Chapter LXX: Miracle of the Double Wonders

The Encyclopedia of Indian Philosophies v7.c46

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Contents

Chapter LXX: Miracle of the Double Wonders

v7.c46.1

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.

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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.

v7.c46.4

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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II. TREATISE ON FALSE VIEWS

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1 (E149; T140) Headings of the topics of the 6 main sections of the treatise.

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Section I: Definition of False Views

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2 (E149-153; T140) Misinterpretation, through misinterpreting the first 198 factors (i.e. excluding the higherworldly factors) listed in 1.5, is false view.

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Section II: The Bases for False Views

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3-4 (E153; T140-141) There are 8 kinds of base, cause, or condition which arouse false views, namely: the aggregates, ignorance, contact, identification, initial thought, careless attention, an evil friend, indoctrination by another.

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Section III: Ways in Which One is Possessed (or Obsessed) by False Views

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5 (E153-154; T141) One is possessed by false views in 18 ways. E.g., by having recourse to them, being caught as in a thicket, by the clash of opinions, by being fettered or impeded by them, etc..

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Section IV: 16 Kinds of False Views

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6 (E154; T141-142) These are: hedonistic views; views about self; wrong view; views about individuality, and eternity and annihilation based on it; views which assume finitude/infinitude; views concerning the past or future; views that fetter; views involving the conceits "I" or "mine"; theories of self and world; views of being and nonbeing.

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Section V: Ways in Which False Views Function

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7 (E154-155; T142-143) Summary.

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8-47 (E155-159; T143-144) 35 aspects of misinterpretation through hedonistic view. Any misinterpretation of pleasure that arises dependent on the 5 aggregates, 6 internal bases, 6 external bases, 6 kinds of consciousness, 6 kinds of contact, 6 kinds of feeling is hedonistic view. These lead to rebirth in hell or as an animal.

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48 (E159; T144) Some fetters are false; some are not.

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49-130 (E159-170; T144-149) 20 aspects of misinterpretation through views about self. The ignorant and undisciplined see materiality as self, self as possessed of materiality, materiality in self, and self in materiality. Similarly for the other aggregates. Misinterpretation grounded in false assertion of these views is false view about self.

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131-160 (E170-171; T149) 10 aspects of misinterpretation through wrong view. There are 10 grounds here, namely: nothing is given, offered, or sacrificed; there is no karmic result, no this world, no other world, no father or mother, no apparitional beings, no virtuous self-realized ascetics. Misinterpretation grounded in false assertion of these grounds is wrong view.

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161-222 (E171; T149) 20 aspects of misinterpretation through views about individuality. Follows the pattern of 2.49-130.

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223-284 (E172; T160) 15 aspects of misinterpretation through views of eternity based on individuality. The ignorant and undisciplined see self as possessed of materiality, materiality in self, self in materiality. Similarly for the other aggregates. Misinterpretation grounded in false assertion of these views is false view of eternity based on individuality.

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285-321 (E172-173; T150) 5 aspects of misinterpretation through views of annihilation based on individuality. Each of the 5 aggregates is seen as self. Misinterpretation based on false assertion of these views is false view of eternity based on individuality.

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322-462 (E173-179; T150-154) 50 aspects of misinterpretation through views which assume finitude/infinitude. Misinterpretation of finitude/infinitude in 10 instances of assuming: the world is eternal, not eternal, has an end, has no end, self and body are the same, self and body are separate; a Tathāgata exists, does not exist, both exists and does not exist, neither exists nor does not exist after death. There is misinterpretation through the view assuming finitude /infinitude in 5 aspects for each of these 10 instances.

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463 (E179-180; T154) 18 aspects of misinterpretation through views about the past. These are 4 kinds of theory concerning eternity, 4 concerning eternity in part, 4 concerning finitude/infinitude, 4 indecisive, and 4 concerning spontaneous origination.

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464 (E180; T155) 44 aspects of misinterpretation through views about the future. These are 16 kinds of theory concerning identification, 8 concerning nonidentification, 8 concerning neither identification nor nonidentification, 7 concerning annihilation, and 5 regarding the experience of liberation here and now.

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465 (E180; T155) 18 aspects of misinterpretation through views that fetter—as in 2.5.

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466-518 (E180; T155) 18 aspects of misinterpretation through the conceit that the 6 sense faculties, 6 objects of sense, 6 types of sense consciousness are “I”.

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519-572 (E180-181; T155) 18 aspects of misinterpretation through the conceit “mine”—as at 2.466-518.

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573-654 (E181-182; T155-156) 20 aspects of misinterpretation through views associated with theories of self—as at 2.49-130.

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655-678 (E182-183; T156) 8 aspects of misinterpretation through views associated with theories of the world. That is, misinterpretation arising from the view that self and world are eternal, not eternal, both, neither. Similarly that they are finite, infinite, both, neither.

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679 (E183; T156) Misinterpretation due to clinging to being.

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680 (E183; T157) Misinterpretation due to overclinging to nonbeing.

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681-700 (E183-185; T157-159) Classifies all aspects of all views in 2.8-678 according to whether they can be cross-classified as views of being or views of nonbeing.

Section VI: Abolishing the Ground of False Views

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701 (E185-186; T159) How gods and humans cling to being or to nonbeing.

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702-703 (E186; T159-160) Teachers of other schools, their disciples, and anyone else with false views are contrasted with Buddhas, their disciples, and others with right views.

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704 (E186; T160) Those who assert “This is I, mine, or my self” have false views. Those who assert “This is not I, mine, or my self” have right views.

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705 (E186-187; T160) Analysis of views listed in 1.704 as to number of kinds of each of these views and their connection with past and future.

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706 (E187-188; T160-161) Those who find their goal in the Buddha have right view. Of those with right view, 3 kinds of stream-enterer, the once-returner, and the perfected being find their goal in this life. 5 kinds of nonreturner find their goal in the pure abodes.

III. Treatise on Meditation on Breathing

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1 (E189; T164) When one develops supreme concentration by mindfulness of breathing, 212 kinds of knowledge arise in him. Summary of these as analyzed in 10 Sections which follow.

Section I: 8 Obstacles and 8 Aids to Concentration

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2-3 (E189; T164-165) There are 8 obstacles to concentration: sensuous interest, malice, stolidity, excitedness, perplexity, ignorance, discontent, and all bad factors. There are 8 aids to concentration: renunciation, freedom from malice, perceptual identification, undistractedness, resolution, knowledge, delight, and all good factors.

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4-5 (E190-191; T164-165) When awareness is well-oriented with respect to these 16 aspects, it establishes unity and is purified of hindrances.

Section II: 18 Afflictions

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6-14 (E191-195; T165-168) In one purified of these hindrances who develops concentration by mindfulness of breathing, there are 18 afflictions obstructing concentration related variously to stages of inhalation and exhalation. These disquiet, perturb, and excite.

Section III: 13 Kinds of Cleansing

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15-18 (E195; T168-169) 13 kinds of cleansing help avoid these minor obstructions. Thus the mind is not distracted and attains unity.

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19-23 (E195-196; T169-171) Analysis of the beginning, middle, and end of the first meditative state.

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24-38 (E196-197; T171) As at 3.19-23 with respect to the second, third and fourth meditative states.

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39-168 (E197-198; T171) As at 3.19-23 with respect to the 4 immaterial attainments, 18 principal insights, and the 4 paths.

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169-170 (E199-200; T171-172) Mental image, inhalation, and exhalation are not the object of a single awareness. One who knows these three performs spiritual practice and is not distracted. The simile of a man cutting wood with a saw is used to illustrate this point.

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171 (E200; T172) Verse to the effect that one whose mindfulness of breathing is perfected is like the light of full a moon in illuminating the world.

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172-182 (E200-203; T172-175) Commentary on terms in 3.171.

Section IV: Knowledge of 32 Kinds of Mindfulness of Breathing

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183 (E200-204; T175-176) A monk seated in the lotus posture in the forest practices mindfulness of breathing in 32 ways.

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184-193 (E204-205; T176-177) Commentary on terms in 3.183.

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194-195 (E205-206; T177-178) Analysis of the way in which mindfulness of a long inhalation/long exhalation is developed.

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196-198 (E206; T178) Equates this process with practice of contemplation of the body as the first foundation of mindfulness.

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199-202 (E206-208; T178-180) When the mind is unified and undistracted as a result of mindfulness of inhalation and exhalation, he is aware of his feelings, identifications, and initial thoughts as they arise, are established, and pass away.

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203-216 (E208-211; T180-182) When the mind is unified and undistracted as a result of mindfulness of inhalation and exhalation, he puts together the faculties, powers, etc., and understands their common significance.

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217-218 (E211; T182) Analysis of the way in which mindfulness of short inhalation/short exhalation is developed.

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219-238 (E211-212; T182-183) As at 3.196-216, but with reference to short breaths.

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239-264 (E212-214; T183-185) Though the details differ, the analysis follows the general pattern of 3.194-216, but with respect to mindfulness of the whole body.

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265-288 (E214-216; T185-187) Analysis of the way in which he trains himself tranquilizing the bodily conditionings while mindfully inhaling and exhaling. The pattern is generally as at 194-216 with some difference in detail.

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289 (E216; T187) 3.194-288 thus analyze 8 kinds of knowledge of contemplation and 8 kinds of attendance on mindfulness. These constitute 4 subjects from the sūtras on mindfulness of the body as body.

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290-315 (E216-217; T187-188) Analysis of how he trains himself experiencing joy while mindfully inhaling and exhaling. Joy is explained. The analysis generally follows the pattern of 3.194-216 with some difference in order, except that the contemplative process here is equated with contemplation of feeling as the second foundation of mindfulness.

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316-341 (E218; T189-190) As at 3.290-315 with satisfaction substituted for joy.

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342-367 (E218-219; T190-191) Analysis of how he trains himself experiencing mental conditioning while mindfully breathing. The analysis follows the pattern of 3.290-315.

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368-391 (E219-220; T192-193) How he trains tranquilizing mental conditioning, etc., following the pattern of 3.290-315.

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³⁹² (E220; T193) 3.290-391 thus analyze 8 kinds of knowledge of contemplation and 8 kinds of attention on mindfulness. These constitute 4 subjects from the sūtras on mindfulness of feelings as feelings.

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393-418 (E220-221; T193-194) How he trains experiencing states of awareness while mindfully breathing. The analysis is as at 3.290-315, except that the contemplative process here is equated with contemplation of states of awareness as the third foundation of mindfulness.

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419-442 (E221-222; T194-195) How he trains rejoicing the mind while mindfully breathing. The analysis is as at 3.393-418.

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443-466 (E222-223; T195-196) How he trains concentrating the mind while mindfully breathing. As at 3.393-418.

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467-491 (E223-224; T196-197) How he trains liberating the mind while mindfully breathing. As at 3.393-418.

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492 (E224; T197) 3.393-491 thus analyze 8 kinds of knowledge of contemplation and 8 kinds of attention to mindfulness. These constitute 4 subjects on mindfulness of states of awareness as states of awareness.

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493-517 (E224-225; T197-198) He trains contemplating impermanence while mindfully breathing. Explanation of impermanence. Then the pattern of 3.290-315 is followed, except that the contemplative process here is equated with contemplation of factors as the fourth foundation of mindfulness.

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518-596 (E225-227; T199-202) He trains contemplating non-attachment, cessation, and renunciation respectively while mindfully breathing. For each the analysis is generally as at 3.495-517 with some difference in detail.

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597 (E227; T202) 3.493-596 thus analyze 8 kinds of knowledge of contemplation and 8 kinds of attention to mindfulness. These constitute 4 subjects on mindfulness of factors as factors.

Sections V-X: Kinds of Knowledge

v7.c46.s1.t5.1

598-599 (E229-230; T202) 24 kinds of knowledge through concentration.

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600-601 (E230; T202-203) 72 kinds of knowledge through insight.

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602-603 (E230; T203) 8 kinds of knowledge of aversion.

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604-605 (E230-231; T203) 8 kinds of knowledge of what conforms with aversion.

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606-607 (E231; T204) 8 kinds of knowledge as calming aversions.

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608-612 (E231-232; T204-205) 21 kinds of knowledge of the satisfaction of liberation.

IV. Treatise on the Faculties

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1 (E233; T208) The Buddha addressed his monks to the effect that

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2 (E233; T208) there are 5 faculties: faith faculty, energy faculty, mindfulness faculty, concentration faculty, and understanding faculty.

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3-5 (E233-236; T208-209) These 5 faculties are purified in 15 aspects, are being developed in 10 aspects, and have been fully developed in 10 aspects.

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6. (E236; T209) At the moment of entry on the 4 paths (i.e. path of once-returner, etc.) the 5 faculties are being developed. At the moment of fruition of the 4 paths they have been fully developed.

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7 (E237-238; T210) There is development of faculties in 7 kinds of initiate and in an average person who is virtuous. The faculties have been developed in a Buddhist disciple, a solitary self-enlightened one, and in a Buddha.

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8 (E238; T210-211) Those who understand the 5 faculties, their rise and passing away, are true Brahmins and ascetics. Those who do not are not.

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9-16 (E238-247; T211-218) There are 40 aspects to the origin of the faculties, 40 aspects to their passing away, 25 aspects of attraction to the 5 faculties, 25 aspects to their danger, and 80 aspects of liberation from the 5 faculties. These are all delineated.

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17 (E248; T218) (a) Faith faculty is to be found among the 4 characteristic qualities of a stream-enterer. (b) Energy faculty is to be found among the 4 right endeavors. (c) Mindfulness faculty among the 4 foundations of mindfulness. (d) Concentration faculty among the 4 meditative states.

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18 (E248; T218-219) 5 faculties are found through faith faculty in 20 aspects among 4 characteristic qualities of a stream-enterer, and 5 through energy faculty in 20 aspects among 4 right endeavors. The pattern continues similarly modifying (c) and (d) of 4.17.

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19-23 (E248-250; T219-220) For each case in 4.18, the 20 aspects are listed.

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24 (E250; T210-211) There are 20 aspects in which conduct with respect to 5 faculties is found through... etc., as in 4.18 for each case listed there.

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25-29 (E250-254; T221-222) List the 20 aspects in which each conduct with respect to faculties as in 4.24 is found.

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30-31 (E254-255; T223) 8 kinds of conduct are listed: adopting the 4 postures, conduct with respect to the internal and external bases, mindfulness of the 4 applications of mindfulness, concentration of the 4 meditative states, knowing the 4 truths, following the 4 paths, arriving at the fruits of asceticism, and for the enlightened, higher-worldly conduct.

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32 (E255; T224) 8 more kinds of conduct are listed, namely: acting with faith, energy, mindfulness, equanimity, concentration, understanding, consciousness, and for one who has adopted the way, with distinction.

v7.c46.s2.15

33 (E255; T224) 8 more kinds of conduct, namely: those connected with the 8 elements of the eightfold path.

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34-46 (E255-256; T224-225) Commentary on terms in 4.30.

v7.c46.s2.17

47-103 (E256-263; T225-230) The 5 faculties are to be found in the sense of sovereignty, producing, original cleansing, being extraordinary, steadying, ending, basing upon. These are explained in detail.

v7.c46.s2.18

104-107 (E264; T230-231) When an average person develops supreme concentration, he becomes skillful in attendance in 7 ways, an initiate in 8 ways, and one who has overcome the cankers in 10 ways. These are enumerated.

v7.c46.s2.19

108-111 (E264-266; T231-232) When an average person develops insight, he becomes skillful in attendance in 9 ways and nonattendance in 9 ways; an initiate in 10 ways in attendance and 10 in nonattendance; one who has overcome the cankers 12 ways in attendance and 12 in nonattendance. These are enumerated.

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112 (E266; T232-233) Through skillful attendance on various subjects he puts together the faculties. Cf. 3.203ff.

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113-114 (E267; T233) Understanding in the sense of mastery of 3 faculties in 64 ways is knowledge of the destruction of the cankers.

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115-124 (E267-268; T233) Repeat 1.552-562.

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125 (E268; T233) Verse to the effect that the Buddha is called all-seeing because he has known and experienced all that is knowable.

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126 (E268; T233) "All-seer" is glossed as at 1.608.

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127-129 (E269; T233-234) The extent of this knowledge is explained.

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130-131 (E269-270; T234-235) The relation between faith, exertion, concentration, and understanding.

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132-140 (E270-272; T235) The Buddha's eye and knowledge are identified. 1.574-583 are then repeated.

V. Treatise on Liberation

v7.c46.s3.1

1, 3-5 (E273-274; T236-237) There are 3 kinds of liberation: conditionless, desireless, and emptiness.

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2 (E273; T237) Lists 68 kinds of liberation. These are explained as follows:

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6-11 (E274-275; T237) 4 kinds of liberation as inward emergence, 4 kinds as external emergence, 4 kinds of emergence from both sides.

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12-14 (E275-276; T238-239) 4 kinds of liberation in conformity with inward emergence, 4 kinds in conformity with external emergence, and 4 with emergence from both sides.

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15-17 (E276; T239) 4 kinds of liberation as calming inward emergence, 4 as calming external emergence, and 4 as calming emergence from both sides.

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18-24 (E276-280; T239-240) 7 kinds of liberation described in terms of perception of materiality, and resolution on liberation as the attainment of various bases and as the attainment of cessation of peception..

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25-26 (E280; T241) Seasonable and unseasonable liberation.

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27-28 (E280; T242) Temporary and permanent liberation.

v7.c46.s3.9

29-30 (E280; T242) Unsteady and steady liberation.

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31-32 (E281; T242) Mundane and supramundane liberation.

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33-34 (E281; T282) Liberation connected with the intoxicants and liberation free from them.

v7.c46.s3.12

35-37 (E281; T242) Fleshly liberation, nonfleshly liberation, and liberation more fleshly than nonfleshly.

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38-40 (E281-282; T242-243) Controlled liberation, liberation free from all longings, and tranquilized controlled liberation.

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41-42 (E282; T243) Harnessed and unharnessed liberation.

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43-44 (E282; T243) Liberation based on unity and liberation based on distinctions.

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45 (E282-283; T243-244) Liberation of perception.

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46 (E283-284; T244-245) Liberation of knowledge.

v7.c46.s3.18

47 (E284-286; T245-246) Liberation in the sense that "it can become cool".

v7.c46.s3.19

48 (E286; T246) Liberation reached through meditative states.

v7.c46.s3.20

49 (E286-287; T246) Liberation of awareness through non-attachment.

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50-53 (E287-289; T246-249) Detailed enumeration of the variety of kinds of attachment from which knowledge of contemplation is liberated.

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54 (E290; T250) 3 entrances to liberation lead to departure from the world.

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55 (E290; T250) The appearance of the conditionings when given attention as impermanent, frustrating, and not-self.

v7.c46.s3.24

56 (E290-291; T250) In these instances, his state of awareness is respectively possessed of great resolution, great tranquility, and great wisdom.

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57 (E291; T250) In these cases one acquires respectively faith faculty, concentration faculty, and understanding faculty.

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58-59 (E291-293; T250-252) For each of the cases in 5.57 is listed the dominant faculty operative, the number of consequent faculties, the variety of related conditions, the sense in which there is development, and by whom.

v7.c46.s3.27

60-61 (E294-295; T252-253) When he gives attention to the faculties as (a) impermanent, the faith faculty is outstanding, (b) frustrating, the concentration faculty, (c) not-self, the understanding faculty. In these cases respectively he is liberated by faith, a body-witness, has attained liberation through vision.

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62 (E295; T253-254) One can be liberated by faith, a body-witness, attain liberation through vision according to object and function.

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63 (E296-297; T254-256) Consequent faculties, related conditions, path acquired, and spiritual attainment are listed for cases where attention is given to the faculties as impermanent, frustrating, and not-self respectively.

v7.c46.s3.30

64 (E297-299; T256-257) Those who have developed, are developing, will develop—a series of synonyms for each of these follows—in negation of the 7 hindrances, in the 4 meditative states, 18 principal insights, 4 paths, 4 foundations of mindfulness, 4 right endeavors, 4 bases for success, 5 faculties, 5 powers, 7 enlightenment factors, the eightfold path, 8 types of liberation, 4 discriminations, 3 kinds of understanding, 3 trainings, and realize the 4 truths are liberated by faith, a body-witness, attain liberation through vision.

v7.c46.s3.31

65-66 (E299-300; T257-258) The truth of frustration is penetrated with the penetration of full understanding, the truth of origin with penetration of abandoning, the truth of cessation with the penetration of realization, and the truth of the path with the penetration of development. All factors are penetrated by direct knowledge, formations by full understanding, good states by abandoning, the 4 paths by development, and cessation by realization.

v7.c46.s3.32

67-68 (E301; T258) Repeat 5.55-56.

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69 (E301; T258-259) In the 3 cases of 5.56 one acquires respectively conditionless, desireless, and emptiness liberation.

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70-73 (E302-304; T259-261) As at 5.58-61, but substituting liberation for faculty with corresponding changes in detail.

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74 (E305; T261) At the 4 moments of fruition of the 4 paths, he is liberated, etc., as at 5.62.

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75-77 (E305-306; T261-262) As at 5.64-66.

v7.c46.s3.37

78 (E306; T262) When he gives attention as impermanent, frustrating, and not-self, he rightly knows and sees the sign or mental image, occurrence, and both sign and occurrence respectively. By impermanence the formations are seen as impermanent, etc., and doubt is overcome.

v7.c46.s3.38

79 (E306; T262) Correct knowledge, right vision, and the conquest of doubt mean the same thing.

v7.c46.s3.39

80 (E306-307; T263) Mental image, occurrence, and both mental image and occurrence respectively appear as fear when attention is given to the formations as impermanent, etc.

v7.c46.s3.40

81 (E307; T263) Understanding of appearance as fear, knowledge of danger, and dispassion mean the same thing.

v7.c46.s3.41

82 (E307; T263) Contemplation of not-self and of emptiness mean the same thing.

v7.c46.s3.42

83 (E307; T263) When he gives attention to the conditionings as impermanent, etc., there arises knowledge after reflecting on mental image, etc.

v7.c46.s3.43

84 (E307-308; T263) Desire for liberation, contemplation on reflection, and equanimity regarding the conditionings mean the same thing.

v7.c46.s3.44

85 (E308; T263-264) Analysis of how states of awareness emerge and enter in when one gives attention to the conditionings as impermanent etc.

v7.c46.s3.45

86 (E308; T264) Understanding of emergence and turning away from the external means the same as knowledge of change of lineage.

v7.c46.s3.46

87 (E308; T264) When he gives attention as impermanent, etc., his liberation is respectively conditionless, desireless, and emptiness.

v7.c46.s3.47

88 (E308-309; T264) Understanding of emergence and turning away from both sides means the same as knowledge of the path.

v7.c46.s3.48

89-91 (E309-311; T264-266) 3 kinds of liberation are in different moments in 4 ways, in one moment in 7 ways.

v7.c46.s3.49

92-103 (E311-315; T266-269) Commentary on the terms liberation; entrance to liberation; what conforms to liberation; turning away, development, and calming with respect to liberation.

VI. Treatise on Course on Existence

v7.c46.s4.1

1. (E316; T271) In the case of fortunate courses of existence rearising has its condition in 8 causes associated with knowledge. In the case of wealthy Kṣatriyas, wealthy Brahmins, wealthy householders, and deities of the sphere of sense desires rebirth has its conditions in 8 such causes; in the case of deities of the material sphere in 8 such causes; and in 8 such causes in the case of deities of the immaterial sphere.

v7.c46.s4.2

2 (E316; T271-272) At the moment of impulsion of good action there are 3 good causes of the volition produced then. At the moment of attachment there are 2 bad causes of the volition produced then; at the moment of rebirth linking, 3 neutral causes.

v7.c46.s4.3

3-5 (E316-317; T272) At the moment of rebirth linking 28 factors are conditions by way of simultaneous arising, conditions by way of mutuality, dependence conditions, and dissociation conditions.

v7.c46.s4.4

⁶ (E317; T272) 6.2-6 relate to the 8 causes in the case of a fortunate course of existence.

v7.c46.s4.5

7-11 (E317-318; T272-273) Repeat 6.2-6 but with reference to the case of wealthy Kṣatriyas, Brahmins, householders, and deities of the sense desire sphere.

v7.c46.s4.6

12-16 (E318; T273) Repeat 6.2-6 with reference to the case of deities of the material stage.

v7.c46.s4.7

17-20 (E319; T273) Similarly deal with the case of deities of the immaterial stage. Here but 14 factors are conditions, since there are no material conditions.

v7.c46.s4.8

21 (E319-320; T273) In the case of a fortunate course of existence rebirth has its conditions in 6 causes dissociated from knowledge. In the case of the wealthy, etc., in 6 causes dissociated from knowledge.

v7.c46.s4.9

22 (E320; T273-274) At the moment of impulsion of good action, there are 2 good causes of volition. At the moment of attachment, there are 2 bad causes; at the moment of rebirth linking, 2 neutral causes.

v7.c46.s4.10

23-25 (E320; T274) At the moment of rebirth linking, 26 factors are conditions as at 6.3-5.

v7.c46.s4.11

26-30 (E320; T274) In the case of a fortunate course of existence, rebirth has its conditions in 6 causes.

v7.c46.s4.12

27-31 (E320-321; T274) Repeat as at 6.26-30 for the case of the wealthy, etc.

VII. Treatise on Action

v7.c46.s5.1

1 (E322; T276) In past, present, and future there are actions with maturation and actions without maturation.

v7.c46.s5.2

2 (E322-323; T276) As in 7.1 with reference to good actions and maturations.

v7.c46.s5.3

3 (E323; T276) As in 7.1 with reference to bad actions and maturations.

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4-11 (E323-324; T276) Similarly for blameworthy and blameless, dark and bright action; action which produces satisfaction and which produces frustration; action which results in satisfaction and that which results in frustration.

VIII. Treatise on Perversions

v7.c46.s6.1

1 (E325-326; T277-278) There are 4 perverted views of identification, of consciousness, of view; namely, to regard the impermanent as permanent, the frustrating as satisfying, what is without self as having a self, and seeing what is foul as clean. There are 4 corresponding nonperversions—e.g., seeing the impermanent as impermanent, etc.

v7.c46.s6.2

2 (E326; T278) Analysis of the perversions abandoned by one possessed of right views; namely, all 3 perversions with reference to seeing the impermanent as permanent and not-self as self; and perversion of view with reference to seeing the frustrating as satisfying and the ugly as beautiful.

IX. Treatise on the Paths

v7.c46.s7.1

1 (E327-328; T279) The sense in which each element of the eightfold path is the path at the moment of stream-entry. 2-4 (E328-329; T279-280) As at 9.1, but at the moment of entering the path of once-returner, nonreturner, and perfected being respectively. 5 (E330-331; T280-281) Synonyms for the 8 elements of the eightfold path. The path as factors of enlightenment, powers, faculties, negation of hindrances, etc.

X. Treatise on the First Class Drink

v7.c46.s8.1

1 (E332; T282) Quotes Saṃyutta II.29. 2 (E332; T282) When the Buddha is present, the teaching, the receptacles, and the good life constitute a first class drink to be drunk. 3 (E332; T282) Explains the teaching as a first class drink in terms of synonyms for teaching, and a list of what is taught—namely 4 truths, applications of mindfulness, etc. 4 (E332; T282) It is monks, nuns, lay people, deities, humans, and other cognizant beings who are the receptacle. 5 (E332; T282) The good life is the eightfold path. 6-8 (E332-337; T282-285) Resolution, energy, establishment, nondistraction, seeing are a first class drink to be drunk. Lack of faith, sloth, negligence, agitation, ignorance are the dregs to be thrown out.

II. Division on Congruity

v7.c46.s9.1

I. Treatise on Yoking Together/Congruity II.1.1 (E338-339; T287) Quotes Aṅguttara II.156. II.1.2 (E340-341; T286-288) Commentary on unification of states of consciousness and nondistraction through renunciation. There are 4 kinds of spiritual practice. Explanation of the production of the elements of the eightfold path and abandonment of the fetters and their intoxicants. II.1.3 (E342-343; T289) As in II.1.2 with reference to unification of freedom from malice.

v7.c46.s9.2

II.1.4-71 (E343; T389) As in II.1.2 with reference to negations of the remaining hindrances, 4 meditative states, 4 meditative attainments, 10 symbolic meditative devices, 10 recollections, 10 kinds of impurity, 32 kinds of mindfulness of breathing.

v7.c46.s9.3

II.1.72-273 (E343-344; T289-290) Development of peace preceded by insight in the sense of contemplation of the 201 factors listed in I.1.5 as impermanent, frustrating, not-self.

v7.c46.s9.4

II.1.274 (E344; T290) Insight and peace are developed yoked together in congruity with one another in 16 ways; namely, in the sense of foundation, field, abandoning, renunciation, emerging, developing, peacefulness, sublimity, being liberated, being free of intoxicants, crossing over, being without signs, free of desire, empty, having a single taste, in the absence of excess.

v7.c46.s9.5

II.1.275-288 (E344-348; T290-293) Explain how practice in each of the first 14 cases in I.1.274 occurs.

v7.c46.s9.6

II.1.289-315 (E348-349; T294-295) How the mind is agitated, the path produced, fetters abandoned along with their tendencies while giving attention as impermanent, frustrating, and not-self; knowledge, happiness, tranquility, resolution, exertion, establishment, and equanimity arise.

v7.c46.s9.7

II.1.316-5742 (E349; T295) As at II.1.289-315 while giving attention to each of the 201 factors of I.1.5 as impermanent, frustrating, and not-self.

v7.c46.s9.8

II.1.5743 (E349-350; T295) Summary verse.

II. Treatise on the Truths

v7.c46.s10.1

II.2.1 (E351; T297) Cites 4 truths quoting Saṃyutta V.430.

v7.c46.s10.2

II.2.2 (E351; T297) Frustration in the sense of oppression, of being compounded, of torment, and of change.

v7.c46.s10.3

II.2.3 (E351; T297) Origin in the sense of accumulation, source, bondage, and of impediment.

v7.c46.s10.4

II.2.4 (E351-352; T297) Cessation in the sense of escape, seclusion, being uncompounded, and of deathlessness.

v7.c46.s10.5

II.2.5 (E352; T297) Path in the sense of outlet, cause, seeing, and of sovereignty.

v7.c46.s10.6

II.2.6-10 (E352-353; T297-298) The 4 truths have single penetration in 4 ways; namely, in the sense of suchness, in the sense of not-self, truth, and penetration.

v7.c46.s10.7

II.2.11-16 (E353-355; T298-299) There is single penetration of the 4 truths in 9 ways; namely, in the 4 ways listed in II.2.6-10, in the sense of direct knowledge, full understanding, abandonment, development, and realization. These 9 ways are further applied to each of the 4 ways in II.2.6-10.

v7.c46.s10.8

II.2.17 (E355; T299) As at II.2.11-16, but in 12 ways—in the sense of idea, principle, and being known are added.

v7.c46.s10.9

II.2.18-29 (E355-356; T299-300) For each of the 12 cases in II.2.17 there is single penetration of the 4 truths in 16 ways.

v7.c46.s10.10

II.2.30 (E356; T300) The truths have the characteristics of the compounded and the uncompounded.

v7.c46.s10.11

II.2.31 (E356; T300) The rise, fall, and change of the compounded is known, but not of the uncompounded.

v7.c46.s10.12

II.2.32 (E356; T300) As at II.2.31 for each of the 4 truths individually.

v7.c46.s10.13

II.2.33-34 (E356-357; T301) With respect to the 4 truths, origin is bad, the path is good, cessation is neutral, and frustration may be good, bad or neutral.

v7.c46.s10.14

II.2.35 (E357-358; T301-302) Quotes Saṃyutta III.26.

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