A Gāndhārī commentary on the Saṃgītisūtra

(Three perceptions): perception of desire, perception of malice, perception of injury. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + is called + + + + + + + + + + + + + + + ED3 + + + + + + + + + + is to be done according to the bright side.

Three intentions: intention of desire, intention of malice, intention of injury. One intends action. Therefore it is called intention. + + + + + + + + + + + + + + + + ED4 + + + + + + + + What is the difference between perceptions and intentions? Perceptions are like grasping; intentions are like causing to grow. Perceptions are opposed to virtue; intentions are opposed to development. + + + + + + + + + + + + + + ED5 + + + + + + + + + + + + + the thin plane.

Brief explanation: By the bad roots, the course of defilement is spoken of. By the actions and the bad practices, the course of action is spoken of. By the perceptions and the intentions, the course of pain is spoken of. + + ED6 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Another way: The perceptions are to be done first. saṃñ. + + + + + + + + + + + + + + + + + + + + + + + + + + + +

(Three matters of meritorious action:) 1 consisting of giving, consisting of virtue, consisting of development. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 2 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ? + + + + + + + + + + + + + + + + + + + + + + +

(Three feelings: pleasant feeling, painful, neither painful nor pleasant.) 3 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 4 + + + + + + + + + + + + + + Some say: because of having gone to (the state of) painful feeling + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 5 + + + + + + + + + + + + + Some say as interjection: “Feeling is experience, pleasant, painful or neither painful nor pleasant.” Why is that? Because feeling has experiencing as its characteristic. Brief statement: (Pleasant feeling: lust, 6 painful feeling: hate,) neither painful nor pleasant feeling: delusion. Pleasant: painful due to change for the worse, painful: the painfulness of pain, neither painful nor pleasant: (the painfulness of determination.) + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 7 + + + + +

Three cravings: craving for sense pleasure, craving for existence, craving for non‐existence. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 8 + + + Craving for non‐existence: the view of annihilation. One who holds the view of annihilation is one who holds the view of + + + + There is one one who holds the view of no action. Which is the one who holds the view of no action? Who + + + + + + + + + annihilation, non‐existence in this world. 9 + + + + + + teaches annihilation. Craving for sense pleasure has craving as application, craving for annihilation has view as application. These are the two that have the roots as application. Craving for existence + + + + + + + 10 + + + + + + + + Another way: Craving for sense pleasure: + + + + + + + + craving of existence + + + + craving for non-existence: view + + These are the two root defilements + + + + + + + +

(Three 11 taints: taint of sense pleasure,) taint of existence, taint of ignorance. What has the meaning ‘taint’ has the meaning ‘collection.’ What has the meaning ‘taint’ has the meaning ‘hearing.’ Also taint because of the state of having become ignorant. Through another factor the name ‘taint’ has been taken. Ignorance + + + + + + + + 12 + + + + + + + Taint of ignorance: the origin. This is the root defilement. With the bonds: Taint of sense pleasure: bond of sense pleasure, taint of existence: bond of existence, taint of ignorance: bond of view. Another way: + + + + + + + + + + + + 13 + + + + + + + + + + + + + + + + + + + Taint of ignorance: view + + + + + + + + + root. Ignorance + + + + + origin + + + + cessation.

(Three fires: lust, hate, delusion.) + + + 14 + + + + + + + + + + + + + + + + + + + + + + + + burns. In the same way hate. (and) in the same way delusion are bad behavior. Another way: The fruit of greed is among the hungry ghosts. The simile of the women + + + + + + + + + + + + + + + + + + + 15 + + + + + + + + + + + + + + + + + + + + + +

Three kinds of searching: searching for sense pleasure, searching for existence, searching for the religious life. What is searching? The same as seeking. “He searches for sense pleasure”: searching for sense pleasure. + + + + + + + + 16 + + + + + + “He searches for existence”: searching for existence. “He searches for the religious life”: searching for the religious life. Searching for sense pleasure: the element of sense pleasure, searching for existence: the element of form and the element of formlessness, i.e., searching for the world of three elements is spoken of; + + + 17 + + + + + + + + searching for the religious life: evolution is spoken of. How is searching for sense pleasure spoken of? Some say: whoever has transcended sense pleasure; searching for existence: whoever has not transcended existence. 18 + + + + + + Searching for the religious life: on the immediate path. Another way: ordinary people + + + + + + + + + + + + + + searching for sense pleasure is to be spoken of. Ordinary people who have transcended sense pleasure . . . 19. . . of great disciples, of those in training, searching for the religious life is to be spoken of. Another way: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 20 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + searching for sense pleasure* + + + + the state of a non‐returner + + + + + + + + + + + 21 + + + + + + searching for the religious life is to be spoken of. Another way: according to what is possible(?) the one who has entered the stream is to be spoken of. Some say: sense desire is possible(?), some say: extinction is possible(?). + + + + + 22 + + + + + + + + + + + searching for the religious life: who again + + + and all searchings are to be spoken of with regard to craving.

Three controls: control of the world, control of oneself, control of the dharma. What has the meaning ‘controller’ has the meaning ‘master.’ Controller of oneself. + + + . . . In this way, all are spoken of by the ancient ones. To be drawn out by shame and modesty; by the four fears; by the three + + + + 23 + + + + + + + + plane.

Three elements: element of sense pleasure, element of malice, element of injury. What has the meaning ‘element’ has the meaning ‘severing.’ Sense pleasure: (those) which are the five qualities of desire. By their change: malice. + + + + 24 + + + + + + + + + + + + + + condition injury + + + + + + + + + + malice with regard to them. With examination, with injury; without examination, with malice. These three elements are called the element of sense desire.

(Also another three 25 elements:) element of renunciation, element of non‐malice, element of non‐injury. So the thinness of lust for sense‐pleasure and malice is called. As one increases it further in the first meditation, as in the second, third, fourth, so the element of form + + + + + 26 + + + + + + + + + + + + + + + + + + + + + + As one emerges also from formlessness, so it is called the element of cessation. Also these three are called elements: the element of form, the element of formlessness, the element of cessation. + + + + + + + + + + + 27 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 28 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + attainments are spoken of. The eight liberations are spoken of. + + + + + + + + + + + + + + + + + + + + + + + 29 + + + + + + + + + + + + + + + + + + + + desires are not transcended. For them, perception of desire arises. Like the taking up, so also the increasing. (*Both) this imagination and this thinking + + + + + + + + + + + + + + + [30] + + + + + + + + + + + + practises + + + Also by speech and by mind. After the splitting of the body, he is reborn in hells. Statement of desire. As it is applied to the sphere of form + + + + is imagined through perception + + + + 31 + + + + + + + + + + + + because of arising in the desire element . . . ‘Element’ is imbuing and application, a basis. ‘Element’ is either the defilement element or the element of desirelessness. Imbuing is good or not good. Application is good or not good. 32 + + + + + + + + + + + +

Concise statement: By matters of meritorious action: the path. By the element of desirelessness and controls and searching for religious life: the path. By feelings and the element of desire and (the element of) form 33 and + + + + + + + + + + pain is spoken of. By craving, taints, fires, two searchings and the element of injury, by these the origin is spoken of. By the element of cessation, cessation (is spoken of). + 34 + + + + + + + truths are spoken of.

Three factors: factor of virtue, factor of concentration, factor of understanding. The state of a factor is the state of being separate. Not one‐sided + + + + + + + + + + + + + + + + + + + + + + + + 35 + + + + + + + + + + virtue: like abstention from destruction of life up to + + + + + + + + + + + + + + + + + + + + the factor of virtue. Factor of concentration: like the four meditations. Also differently what some + + + + + 36 + + + + + the factor of concentration. Factor of understanding: the body of understanding, the + + of understanding, the faculty of understanding, proper view, the part of awakening that is examination of the dharma. Also differently the dharmas on the part of understanding are called ‘factor of understanding.’ Of the virtues + + + 37 + + + + + + ‘Concentration’ (sam‐as̱i) because of construing (sam‐aroaṇa) or because the even (sama) is brought about (ahaḍa) from even the uneven. Understanding full making known is to be called. It is called ‘understanding’ because one sees either as a bystander (pariaṇa) or as another (para). For what reason are three factors spoken of? + + + 38 + + + + + + + + + + + three factors are spoken of. Lust, hate, 86 delusion. Abandoning of lust is called concentration. Abandoning of hate is called virtue. Abandoning of delusion is called understanding. Who does not re‐abandon virtue + + [39] + + + + + + + + + + + + + he weeds out the root of understanding. Two kinds of abandoning: abandoning of accumulation(?) and abandoning of inscribing. What is the simile is like: One makes(?) a cow hide smeared with blood smeared with poison + + + + 40 + + + + + + + + + + + + in this way, the virtues and the concentrations are abstention from application, understanding is said to be destruction with regard to the roots. Second simile: Like one opposes (and) screams about an enemy + + + + + + + 41 + + + + + + + + + + + + + + + + + Fourth simile: A poisonous snake is grasped well by a man; in this way, defilement is grasped well by + + + skilfulness in grasping + + + + + + + + + + + + + +

(Three trainings: 42 training regarding virtue, regarding thought, regarding understanding. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + perception + + + attains the lord + + virtue + + + + + + + + + + + + + + + + + + 43 + + + + + + + + + + Training is said to be + + + + additional. ‘He trains with regard to virtue’ ⟨is called regarding virtue.⟩ ‘He trains with regard to thought’ ⟨is called regarding thought.⟩ ‘He trains with regard to understanding’: is called regarding understanding. Here also with the three factors + + + + + + + + 44 + + + + + that is (called) regarding virtue, that is (called) regarding thought, that is called regarding understanding.

Three concentrations: concentration on emptiness, concentration on the baseless, concentration on the purposeless. ‘Concentration’ (samas̱i) is either from ‘constructing’ (samaroaṇa) (or) from ‘rest’ (viṣ̱ama). + + + + + + 45 + + Concentration on emptiness: What is emptiness? Two statements: either emptiness of descending or from non‐perception. From descending: just as in the first meditation lust for sense‐pleasure and malice do not exist. From non‐perception: (Just as) + + + + + 46 + from non‐accumulation, through what is either innate or permanent; especially through what is not subject to change for the worse, the state of not being soiled. Another way: both emptiness from dharmas and emptiness from dharmaness. What is emptiness from dharmas? That which + + + + 47 + + + + (What is) emptiness from dharmaness? That which in completeness does not exist. Baseless: both baseless with transformation and baseless without transformation. Baseless with transformation: just as in the first meditation lust for sense‐pleasure and malice (do not exist.) + 48 + + + + + + + + + + + + + + + + + + + + + + + + + + + not making + + + a basis, he directs (his mind) to the unconditioned sphere. In the same way purposeless (is to be discussed as) both with transformation and without transformation + + + + + + [49] + + + + + + + + + + all three concentrations are empty of sense‐pleasure and malice. The emptiness which is the abandoning of that, that is baseless. Whichever ones one does not wish for, that is purposeless. In the same way with with the eight attainments + + + + + + + + + + 50 + + + + + + + + Concentration is one. Some: one makes an attainment with (the one) related to emptiness. + + + + + + + + + + + + + + Some: one makes an attainment with (the one) related to the purposeless. Two paths are spoken of: of emptiness and of insight. + 51 + + + + + + + + + + + + + + + + + calm is spoken of.

Three objects: the object of calm, the object of exertion, the object of equanimity. ‘Object is’ is the + + + by recognition. 52 One takes up an object for the calm of an agitated mind: the object of calm. One takes up an object for the exertion of a lax mind: the object of exertion. The making equanimous of + + + + + the object of equanimity. An explanation with regard to the parts of awakening is to be spoken. + + + + + 53 + + + +

Three knowledges: the divine eye, earlier life, exhaustion of taints. Knowledge: knowledge either has the meaning ‘light’ ⟨or⟩ has the meaning ‘intelligent.’ Divine eye: to be done in detail. Earlier + + + in a way. The divine eye: complete knowledge indeed. Supported by development, 54 a flesh eye becomes a divine eye. Earlier life: one directs (attention) also to what has happened previously, remembers what belongs to previous times(?). + + + + + + or one remembers the devolving eon. Exhaustion of taints: + + + of the three taints + + + 55 + + + + + + + That is earlier life. Exhaustion of taints: with care(?). Divine eye and earlier life: the gain called knowledge. Divine eye: indifference. Earlier life: disgust. Exhaustion of taints 56 + + + + + + + + Divine eye and earlier life: the fruit is calm. Exhaustion of taints: the fruit is insight. Divine eye and ealier life: destruction(?) of possession. Exhaustion of taints: + + + inclination + + + + + 57 + Divine eye and earlier life: abstention from application. Exhaustion of taints: destruction with regard to the roots.

Three miracles: miracle of supernormal power, miracle of mind reading, miracle of instruction + + + + + + + + + 58 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ? .ṃ + + .u + + + + + + + + + + + + + + + + + + + + + + + + + + miracle + + + + + + + + + + + + + + + + + + + + 59 + + + + + + + + + + + + + + + + + + + + + takes the name + + + Then for what reason do the divine eye and (knowledge of) earlier life not take the name “miracle”? Because + + + not + + + + + + + + + + + + + + + + + 60 + + + + + + + + + + + + + + by these the name “miracle” is not taken.

Three arisings due to desire: There are beings who are under the power of present desires, such as some humans (and some gods 61 subject to ruin.) There are beings who are under the power of created desires, such as the Gods Who Delight in Creation. There are beings who are under the power of completely created desires, such as the Gods under the Power of the Completely Created. Present + + + + 62 + + + + + + + + + + With accumulation, through body and speech and mind(?). Emanating, emanating: like through mind(?). With regard to those completed by others: like with regard to those completed, without accumulation. Some again say + + + 63 + + + + + + Who are under the power of present desires: they now burn(?) with pain. Who are under the power emanating, emanating: those eight virtues burn(?). Who are under the power of those completed by others + + 64 + + + + + + + + they say. Another way: Like a householder, being established in virtue, produces the thought of going forth and takes part(?) in giving. He is under the power of present ones. Who, however, is troubled by the householder state + + + + 65 + + + and takes part(?) in giving and attains seclusion, he is under the control emanating, emanating. The householder, however, who has gone forth, and giving is + + + calm is attained and attained again, he is not under the power + + + + + + + 66 + he is under the power of those completed by others. ? ? ? ? ? + + + + + + + + + + + +

There are beings who experience pleasure and elation producing it repeatedly, such as the gods belonging to the Brahma body. 67 + + + + + + + is spoken of. There are beings who experience happiness and pleasure (and) utter the utterance ‘O pleasure, o pleasure!,’ such as the shining gods. There are beings who experience the calm, pleasant and glad, 68 such as the gods who shine purely. Those, venerable one, are the three arisings of pleasure. For what reason ‘arisings of pleasure’? Lust for sense-pleasure and malice are painful thought. Its abandoning is ‘arising of pleasure.’ Producing it repeatedly + + + + 69 + + + + + + + + + + + + of the first meditation. When they attain it, then they experience pleasure. The dejection faculty has been surmounted, and the pain faculty. Unsurmounted is bodily pain. Those who produce happiness + 70 + + + + + + + + two faculties have been surmounted: the dejection faculty and the pain faculty. They experience happiness through abandoning of dejection; they experience pleasure through abandoning of the pain faculty. + + + + + + + + + 71 + + + + + + + They also experience mental pleasure: ‘o pleasure, o pleasure’. Who experience the calm, pleasant and glad: They have surmounted three faculties: the dejection faculty (has been surmounted) 72 and (the pain faculty) and the pleasure faculty. Inevitably indeed they experience the calm through abandoning of dejection, the pleasant through abandoning of pain and the glad through abandoning of elation. Like + + + + + + + + + + + + + + 73 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 74 + + + + + + + + + + + + + + + + + + + + + shining. For what reason who shine purely? ‘Shine’ (kaś̱iṇa) (means) ‘much.’ Therefore either the pleasant (suha) is much, or the pure (śruha) is much. Therefore who shine purely.

Three painfulnesses: 75 painfulness of determination, painfulness of pain, painfulness of change. What is painfulness? Pain has strife as its characteristic, or it is oppression. Which are all pains? Some say painfulness of pain. Some say painfulness of determination. Some say 76 painfulness of change. Some say: “Everywhere are these pain.” Painfulness of determination: birth, painfulness of pain: old age and sickness, painfulness of change: death. Painfulness of determination: arising, 77 painfulness of change: decay, painfulness of pain: altered state of something stable. The three praises are to be spoken of. The three elements are to be spoken of. Differently: life stage is applicable.

Three faculties: the faculty ‘I will understand what is not understood,’ the understanding faculty, 78 the having-understood-faculty. Like in the text, so it is to be done. Brief statement: And those which are the seeings are to be spoken of. Then to-be-seen is the ‘I will understand what is not understood’ faculty. Which one is seeing? The understanding faculty. The seeing of one who is accomplished is + + + + + of those who have not understood 79 + + + + + “This is pain,” so for me, oh monks, + + + in previously unheard-of dharmas. + + + : the faculty ‘I will understand what is not understood.’ “It is to be diagnosed,” so for me: *the understanding faculty. “It has been understood,” so for me: the having-understood-faculty. The seven planes: + 80 + + + The faculty ‘I will understand what is not understood’: the bright-insight, the being-of-the-clan, (and) the eighth-in-the-dharma plane. Understanding faculty: the plane of seeing and the thin plane, the plane of development. Having-understood-faculty: the plane of one who is accomplished. + + + + + + + + + 81 + (❉)

Three abidings: divine abiding, religious and noble. Divine: the four meditations. Religious: the four measureless states. Noble: possession of understanding. ‘Abiding’ (vihara) from ‘bringing about’ (ahara), either developed by gods or developed by pleasure. Religious: a designation of + + + + + + + 82 + + + + + + + + by the state of being without lust. Divine: abandoning of lust; religious: abandoning of hate; noble: abandoning of delusion. Both divine and religious: abstention from application; destruction with regard to the roots: noble. Both divine + + + + + + + + 83 + + + + + + + destroying of inclinations. ○

Three accusations: by what is seen, by what is heard, by suspicion. Whichever single elder says + + + + + + is to be told + by the accuser the elder is to be told more. Through the word + + + + + 84 + + + + + + +

Three matters of debate: one either debates concerning the past, or the future, or what is now present, without a fourth (possibility), without a fifth. Because of a state of doubt (kas̱aṃkas̱ibhava), one expresses (kas̱ea) a doubt (kas̱aṃkas̱a) either from the past or from the future. + + + + + 85 + + + + + Without a fourth, without a fifth: they say that through a fourth there is wrong view. Others say that wrong view is internal here. + + + + is said here + Others say that exctinction is spoken of here. Others say + + + + + + + + + 86 + + + + + + + + + + + + + + + + + + Without a fourth, without a fifth: there are exactly five (wrong) views.

Three groups: the group fixed on wrongness, the group fixed on properness, the unfixed group. ‘Group’ from the state of being separate. + + + + + + + + + + + + + + 87 + + + + + + + + Fixed on properness: like awoken ones and disciples. They speak + + + + + + Unfixed: other ones. To be drawn out with the three ill + + + To be drawn out with the three persons: the blind, the one-eyed, the two-eyed.

Three purities: purity of body, 88 purity of speech, purity of mind. Purity is being undefiled. It is to be done in detail. It is said: what is the difference between good conduct and purity? About this they say: the ones in training have good conduct in all (matters); saints have purity. + + + + + + + + + + + + 89 + + liberation is dedication + + + Liberation from defilement is called purity.

⟨Three elders:⟩ elder by age, elder by agreement, dharma elder. ‘Elder’ (thera) because of the state of being firm (thira). Elder by age: who is old. Elder by agreement from how one is born. + + + of the elders + + 90 + + + + + + having seven years + + + + + +

Three eyes: divine eye, flesh eye, eye of understanding. ‘Eye’ from seeing (paśaṇa), (that is,) from eyeing (cakṣaṇa). Flesh eye: clarity of the gross elements. A flesh eye supported by development becomes a divine eye. + + + + + 91 + + The eye of understanding is that which is described as realization of dependent arising through contemplation of causes. Detailed version with the three knowledges.

Four bad verbal behaviors: false speech, defamation, harsh speech, obscure prattle. To be done in detail.

Four good verbal behaviors: 94 true speech, gentle speech, state of considered speech, state of non-defamation. What here is speech? Of the considered one, the one with understanding.

(Four ignoble verbal behaviors:) saying one has seen it about something that has not been seen, saying that one has heard it about something that one has not heard, saying that one has sensed it about something one has not sensed, (saying that one has cognized it about something that one has not cognized). 95‘Ignoble’ because of the state of not being without lust. These verbal behaviors are of defilements or ignoble beings. Not seen, not heard, not thought, not cognized: like fullness of false speech. Another way: Not seen: not experienced by the eye consciousness. Not heard: 96 not experienced by the ear consciousness. Not sensed: not experienced by the (other) three: the body, the tongue, the nose. Not cognized: by the mind. Another way: Not seen: like by the divine eye. Not heard: like by the divine ear. Not sensed: all + + + + + + + 97 Another way: sensed means supernormal power. Cognized means both knowledge of the ways of the mind and (knowledge) of earlier life. With the noble verbal behaviors everything is to be done according to the bright side.

These four are the foods either for the steadiness of existing beings or 98 for the taking up of those wishing for an origin. What is food? As one fetches it (aharaṯi) or as it runs towards one (as̱araṯi), therefore they are called ‘foods’ (ahara). What are existing beings? One way: those who are endowed with the six (sense) spheres. Wishing for an origin: Those who are a zygote, a fetus, an embryo, of them + + + + + 99 + + + + + + Another way: Existing beings: such as saints. Wishing for an origin: such as those in training. Another way: Existing beings: such as all noble disciples. Wishing for an origin: like all foolish ordinary people. Food making a morsel, 100 either coarse or fine. Touch as second, activity of the mind as third, consciousness as fourth. What is food making a morsel? That which is food making a piece. Touch? That which is touching. Activity of the mind: That which is thinking. Consciousness: that which is consciousness + + + + + 101 + + + + + + The undiagnosed is coarse; the diagnosed is fine. + + + + + of goats and sheep is coarse; fine is that of humans. Of others + + + is called fine. And those whose food is nectar + + + + + + + + Fine + + + + + + + 102 + + + + + + + + + + + Touch: food + + + + + + of the beings born from moisture + + + + of the beings spontaneously arisen + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 103 + + + + + + + + + + + + + + + Where there is activity of the mind, there is consciousness. In this way the four foods are to be shown one with the other. Of the four matters of selfhood, the four foods + + + + + + + + + + + + + + + 104 + + + + + + + + + + + consciousness of the dharmas. Another way: With the four perversions. With the four non-perversions. With the four mouths of liberation. Another way: Two (kinds of) food bring about existence + + Activity of the mind: + + + 105 + + + + + + + + + + + + stands through making a morsel and touch. Another way: one may connect two (kinds of) food with dependent arising, two one may connect with the bundle of reeds. Like ‘from the condition ignorance determinations, [106] from the condition determinations (consciousness,’ thus) one may connect with dependent arising. Like ‘from the condition consciousness name and form, from the condition name and form the six spheres, from the condition the six spheres touch,’ thus one may connect with the bundle of reeds. Another way: Two (kinds of) food 107 are brought about by + + + from craving: making a morsel and touch. There is a sky of pure color; also touch: there is pleasant feeling. Two (kinds of) food are brought about by resolve from view: activity of the mind and consciousness. For not + + + 108 brought about by + + + + + + +

Four dharma undertakings: There is the dharma undertaking that is pain in the present and ripening of pain in the future. There is the one that is pain in the present and ripening of pleasure in the future. 109 There is the one that is pleasure in the present and ripening of pain in the future. There is the one that is pleasure in the present and ripening of pleasure in the future. + + + + + + + + + + + To be drawn out with the defilements. From lust there is pain in the present. 110 To be done + + + + + + + + + + + The dharma undertaking that is pain in the present and ripening of pleasure in the future, that is darkness ending in darkness. The one that is pain in the present and ripening of pleasure in the future, that is darkness ending in light. The 112 one that is pleasure in the present and ripening of pain in the future, that is light ending in darkness. The one that is pleasure in the present and ripening of pleasure in the future, that is light ending in light. The one that is pain in the present and ripening of pleasure in the future and the one that is 113 pain in the present and ripening of pleasure in the future: these go, as it were, on the path of exaltedness. The other two, however, those paths turn around. Likewise, it is to be drawn out with the four states. It is to be drawn out with the four blemished things. + + + 114 + + + + + + + It is to be drawn out with the four things bent down and bent up. In a different way, it is to be drawn out with the four paths. Those humans occupied in sense-pleasure and happiness, among them there is pleasure in the present and ripening of pain in the future. Those 115 humans occupied in exhaustion of themselves, among them there is pain in the present and ripening of pain in the future.

Four assumings: assuming of sense-pleasure, assuming of the doctrine of a self, assuming of virtue and observances, assuming of views. What is assuming? Assuming (uvaṯaṇa) is putting on (uvaṯahaṇa) + + + + + + + + + + 116 + + + + + + + + + Assuming is abundance of craving. Assuming is taking. What is assuming of sense-pleasure? ‘Sensepleasure is assumed,’ ‘a self is assumed,’ ‘virtue and observances are assumed,’ ‘views are assumed’ – that is assuming. Assuming of the doctrine of a self + + + + 117 + + + + + + + + + + + + + Therefore, if he has the opinion ‘there is another world,’ he therefore clings to virtue and observances. What are virtue and observances? Virtue relates to the body and speech. Observance relates to the forest, to alms + + + + + If 118 he has the opinion ‘there is + + + world,’ therefore views are assumed. Another way: Assuming of sense-pleasure and assuming of the doctrine of a self are the side of craving. Assuming of virtue and observances and assuming of views are the side of views. + 119 + + + + + The two roots are applicable. ‘Wish’ has the meaning of the roots. Love is affection for a self.

Four body bonds: the body bond ‘covetousness,’ the body bond ‘malice’ the body bond ‘clinging to virtue and observance,’ 120 the body bond ‘conviction that such is the truth.’ Body (kaa) from doing (karaṇa). Bond from binding. Also: The body is called ‘body bond’ from ‘bond.’ What is covetousness? All is to be done with regard to desires for others. It binds through the power of covetousness. Malice: + + + + + + + + + + + 121 + + It binds through virtue and observance. Some: It binds through the conviction that such is the truth. Brief statement: Covetousness: greed. Malice: hate. Virtue and observance and conviction that such is the truth: delusion. Another way: Covetousness 122 and malice: the side of craving. Virtue and observance and conviction that such is the truth: the side of view.

Four barbs: the barb of lust, the barb of delusion, the barb of hate, the barb of view. What is a barb? A barb is a bad entrance. Barb of lust 123 means lust. Barb of hate means hate. Barb of delusion and barb of view mean delusion. Another way: Barb of lust and barb of hate mean craving. Barb of delusion and barb of view mean view.

Four Origins: Born from an egg, born from an embryo skin, (born with moisture, [124] spontaneously arisen. Born from an egg:) those who emerge splitting open an egg shell. Born from an embryo skin: those who are born from the womb of a mother, like bulls, donkeys, goats and sheep. Born with moisture: those animals which are born being moist, moisture: hot feces, also other ways. Spontaneously arisen: + 125 + + + + + + gods and hellbeings. ‘Origin’ means a door. It is for the coming into existence of beings. Also among humans there exist those who are born from an egg, like the Maurya (muria). There are those who are born with an embryo skin, like presently (saṃpraṯi). There are those who are born with moisture, like Māndhātr̥, like a Rohitāśva. (There are those 126 who are spontaneously arisen, like) those of the first world age. The teaching of those who hold the atheist view has been spoken of.

Four presences of mindfulness: Here, venerable one, a monk abides observing the body, with regard to the internal body 128 and the external body. With internal and external feelings, thought and dharmas. Internal body: like one’s own body. External body: like somebody else’s body. Another way: Internal body: like the fruit of craving. Exernal body: like the fruit of action. Likewise with regard to feelings. Likewise with regard to thought. (Likewise 129 with regard to the dharmas.) Ardent means the bravery faculty (and) the faith faculty. Understanding means the understanding faculty. Mindful means the mindfulness faculty. Removing covetousness in the world and dejectedness means the concentration faculty. Another way: Ardent means the bravery concentration. Mindful means 130 (the wish concentration). Understanding means the inquiry concentration. Removing means the thought concentration. Why are there four presences of mindfulness, not five, not three? Because there are four matters of selfhood: body, feelings, thought, dharmas. + + + + + 131 + + + Another way: the perception of ‘pure’ with regard to the body, the perception of ‘pleasant’ with regard to feelings, the perception of ‘constant’ with regard to thought, the perception of ‘the self’ with regard to dharmas. Likewise the four nonperversions are to be stated. Likewise the foods are to be stated. Likewise the two roots and the two paths + + + + 132 + + + Another way: Observing the body means cessation. Feeling means the origin. Observing thought means the path. Observing the dharmas means pain. Likewise the four controls. + + + + + + + + + (means) the path + + + + + 133 + + means the diagnosis of suffering. The state of not being agitated means cessation. Likewise the four dharma bundles are spoken of. Likewise the four marvels are spoken of. Likewise ‘I have exhausted birth’ is spoken of. Likewise others too are to be done. + + + 134 + + Another way: Three presences of mindfulness: body, feelings, thought. These draw out the dharmas. Poison is the simile. On what is mindfulness to be made present? Here whichever danger there is through the four matters, on that mindfulness is to be made present. Mindfulness does not need to be made present on nirvāṇa. + + + + + + + 135 + + + + + + + is to be fastened. + + + is to be fastened.

Four proper exertions: He produces a wish for the non-arising of non-arisen evil bad dharmas, strives for it, undertakes bravery, applies his thought, abandons. + + + + + + + + 136 + + + + + Produces a wish means the faith faculty. Strives (and) undertakes bravery mean the bravery faculty. Applies his thought means the mindfulness faculty and the concentration faculty. Abandons means the understanding faculty. Another way: (Produces a wish) 137 means (the wish concentration). Strives, undertakes bravery means the bravery faculty. Applies his thought means the thought concentration. Abandons means the inquiry concentration. Even a single arisen defilement has to be abandoned. Abandoning it + + + + + + + + + + 138 + + He becomes striving for its non-arising: he becomes striving for the non-arising of non-arisen evil dharmas. And through whichever bright dharma he abandons it, for the increase of just that he becomes striving. Of whichever form + + + + + + + + + + + + + + + + 139 + + inclination and possession.

Four meditations: separated indeed from desires, separated from evil bad dharmas, with thought, with deliberation, he abides attaining the first meditation, separationborn, having happiness and pleasure. 140 Meditation is + + + + + + Or meditation is burning. Or meditation is reflection. Or meditation is a stop of the mind. Or meditation is constructing. Separated indeed: like withdrawn. Desires means the wish for sensepleasure. Evil bad dharmas: the four + + + + + (Thought) 141 has + + + + as its characteristic. Deliberation has application (Skt. anusaṃdāna) as characteristic. It means a mass (Skt. saṃghāṭa) of thought. Thought is immersion (Skt. samāplavana). Thought is hankering (P jappā) after thoughts (cita). Thought is challenge (Skt. codya) and discussion (Skt. bhaṇitaka). Thought (vitraka) is transformed (vikriṯaḵa) doubt (traka). How is thought to be seen? Like + + + + 142 thus the behavior of deliberations + + + + is to be seen. + + + simile + + Like an eddy in water is the third simile side. Separation-born (vivaḵaa): born from separation (viveḵaṯe jaṯa). Having happiness and pleasure: pleasure that meets happiness. The faculty of dejection is meant. + + + + + + 143 + + pleasure becomes + + + + + + The first reflection has been discussed. After the calming of thoughts and deliberations*: Internal tranquility: + + + + of lust for sense-pleasure and malice + + + + + to be made tranquil. One-pointed state of the mind, 144 without thoughts and without deliberations: thought is to be made one-pointed. Even now he brings the perception of sense-pleasure to cessation who is tormented by lusts for sense-pleasure. Concentrationborn, having happiness and pleasure: happiness from abandoning of the dejection faculty, pleasure from abandoning of the pain faculty. + + + + + + + + + 145 + Like one might hear that on the earth a fire has blazed and even now it is hot, likewise when lust for sensepleasure and malice have been surmounted even now there is torment by sense-pleasure. That becomes calmed completely in the second meditation. + + + + + 146 knows + + + + Concentration-born (samas̱ia): born from concentration (samas̱iṯo jaṯa), from the first meditation. Happiness and pleasure: happiness is mental, pleasure and things related to pleasure are bodily. After the fading of happiness means happiness and elation (P ubbilla). The pleasure that exists in the second meditation + + + + + + + + 147 mental equanimity becomes full. In the third meditation, after its abandoning (that of prīti), he abides equanimous. Mindful: calm. Understanding: insight. The path or mindfulness have to be made present. + of mental equanimity + + + + 148 he experiences pleasure with the body: bodily pleasure is full. That the noble ones long for: either showing or longing is meant. Equanimous, mindful, abiding pleasantly: with bodily pleasure. The third reflection has been discussed. After the abandoning of pleasure + + + 149 + + + + + After its abandoning and the abondoning of pain: what was abandoned in the third meditation is described here. After their abandoning, bodily equanimity is full. Therefore they are described as earlier elation. What 150 was abandoned in the third + + + + + + + what in the first meditation, those are described here. After their abandoning, mental equanimity is full. Not painful and not pleasant: purity of mindfulness is full. After abandoning of the pleasure faculty, in the fourth meditation the equanimity faculty and the mindfulness faculty 151 are developed. Those which have been abandoned earlier are described. Those which + + + are opposed to the equanimity faculty. + + To be drawn out as simile with the yoke in an eddy. Purity of equanimity and mindfulness: mindfulness is to be made present. + + + + + + + + + 152 + +

Four bases of supernormal power: He develops the basis of supernormal power attended by the determination of effort towards concentration of wish, based on seclusion, based on indifference, based on cessation, release, change. Bravery, thought and inquiry + + + + + + 153 + + + + + + + + + + + good dharmas. Basis means foundation. Wish: First, wish is to be wished for, then bravery, then thought, then inquiry. Concentration: + + + + + + + + + + + + + + 154 develops for the abandoning + + + Determination: whichever striving there is, applying wish it all prospers. He develops: increasing is talked about. Based on seclusion: having diagnosed suffering. Based on indifference: the diagnosis of the origin. Based on cessation: 155 the realisation of cessation. Change for relief means the path. In all circumstances, there are four bases of supernormal power. Wish means the faith faculty. Bravery means the bravery faculty. Thought means the concentration faculty. Inquiry means the understanding faculty and mindfulness + + + + 156 + + + + + Likewise it is to be done for the bases of supernormal power relating to all elements as for wish.

Four measureless states: He abides having pervaded one region with thought accompanied by friendliness, then settled in it up to having pervaded the entire world and settled in it + + + + 157 + + + + + he abides having + + + in every way pervaded the entire world, then settled in it. Likewise compassion. Likewise gentleness. Likewise equanimity. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 158 + + + + + likewise these faults + + + + Resentment does not first arise there. + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 159 + + + + + + completion equanimity. Like the simile: a boy + + + + +

Four attainments of formlessness. Which four? Here a monk, after the complete surmounting of perceptions of form, after the disappearance of perceptions of resistance, after not keeping in mind the perceptions of difference 160 abides having attained the sphere of the end of space (with the thought) ‘space is endless.’ The sphere of the end of consciousness. The sphere of nothing. The sphere of neither perception nor perception. Attainment: color and shape are spoken of. Perceptions of resistance: there are said to be four elements of resistance. Perceptions of form means the fruit of action. Perceptions of resistance means the fruit of craving. 161 Perceptions of difference: + + + and equanimity and the form element. Another way: Perceptions of form: form with resistance and visibility. Perceptions of resistance: form with resistance but without visibility. Perceptions of difference: form without resistance and without visibility. He is then pained by form. ‘Space is endless’: + + + + (it) 162 occurs (to him) + + Space is not far in form. There is injury of it: cutting off of hands, cutting off of feet + + + + + + + + + + + + + + + + the sphere of the end of space + + + + + Or he sees: where there is space, there he delights. It occurs to him: ‘There is through this + + + + + + 163 + Consciousness is something different.’ + + + + + + + + + + + + perception + + + ‘And again, may I abide having attained just this sphere of the end of consciousness.’ Or also this occurs (to him): ‘How is this “Space is endless”? This only is pleasant (and) endless here: consciousness. + 164 After surmounting the sphere of the end of space, he abides having attained the sphere of the end of consciousness. It occurs to him: This too is painful, consciousness is endless. Consciousness: this too is a bad plane. This is the root of all pains: touch is the root. This is the abandoning of all pain from there. May I surmount 165 the sphere. + + + + where + + + + + + + + Having completely surmounted the sphere of the end of consciousness, he abides having attained the sphere of nothing (with the thought) ‘there is nothing.’ It occurs to him: + + + + + + + + + + + + + + 166 + + + + this sphere of the end of consciousness. Consciousness is attained. + + + + + + + + + + + + + + + + + + + + + + + ‘For perception is a disease, perception is a boil + + + + + + + + this too is pain.’ And that which is this sphere of neither perception nor non-perception + + + + + 167 He abides having attained the sphere of (neither) perception nor non-perception. + + + + + + + + + + + the attainmens of formlessness are inscribing. + + + + Just as through the meditations feeling becomes inscribed, (so) through the attainments of formlessness also perception. Having completely surmounted 168 (the sphere of) neither (perception nor non-perception) he abides having attained cessation of perception and feeling.

Four foundations of the dharma: the foundation of the dharma non-covetousness, the foundation of the dharma non-malice, the foundation of the dharma proper mindfulness, the foundation of the dharma proper concentration. What is ‘dharma’? Pain. Another way: cessation. Another way: These four foundations are the path. Non-covetousness 169 and non-malice are in the virtue factor. Proper mindfulness is in the understanding factor. Proper concentration is in the concentration factor. These three factors are the path.

Four old traditions of the noble ones: 170 These four, venerable one, are the traditions of the noble ones, ancient, time-honored, original, old, unconfused, never confused before, unscorned by monks, brahmans and the wise. Which four? Here a monk 171 is (content) with this or that robe, and he speaks the praise of contentedness with this or that robe, and when he does not obtain a robe, he does not fear, and when he obtains a robe he enjoys it without lust, without craze, without greed, without infatuation, without transgression, 172 having seen the danger, understanding the escape. And with this contentedness with this or that robe he (neither) exalts himself nor does he despise another one. He who in this matter is skilled, not lazy, understanding, mindful, he is called 173 firm in the ancient tradition of the noble ones. Likewise with alms. Likewise with bed and seat. Likewise he is delighted by abandoning, pleased by abandoning, he through being delighted by abandoning. Old: practised by completely enlightened ones of old. Traditions of the noble ones: + + 174 + + lead to defilements. Or these traditiona are of the noble ones. Traditions: like a tradition of relatives, a tradition of teaching(?), a family tradition. Likewise + + + + + + + + + traditions. Ancient + + + + + + + + 175 + Time-honored: having lived through a year. Original: having lived through a night. Unconfused: not mixed up, not mixed away. Monks: developed by calm. Brahman, on the other hand: a brahman is developed by insight. By these wise. + + + + + + 176 + + + + either all kinds of hard or hard and fine. Likewise all are to be done with regard to all. Delighted by exertion: he endures exertion. + + + + + + traditions of the noble ones. Like the bhagavant speaks to Anurudha about the eighth 177 thought of a great man. Like these thoughts, so three traditions of the noble ones. Like delight in non-diversity, so delight in abandoning.

Four matters of winning over: giving, dear speech, practice for profit, having the same purpose. + + + + + + + + + + 178 + + Which are the four matters? Some beings are won over by giving. Some by dear speech. Some by practice for (their) profit. Some by having the same purpose. Greedy beings are won over by giving. 179 Hateful beings by dearness of speech. Deluded beings by having the same purpose. Practice for profit is for all three.

Four parts of stream entry. Parts of stream entry: the path is a stream. Its + 180 + + + + + + is called parts of stream entry. Some parts of stream entry are of foods; some parts of stream entry are from the outcome. Which are the parts of stream entry of foods? Association with good men, listening to the good dharma. All are to be done like + + + + + 181 + + + Śariputra speaks. With the stream entries three(?). These are the parts of stream entry related to food. The ones here, however, are the parts of stream entry from the outcome. Here a noble disciple is attended by deep faith in the enlightened one. *And thus the bhagavant, the saint up to the enlightened one, the bhagavant. And thus 182 the bhagavant: he who has broken (Skt. bhagna) lust, or he who partakes (Skt. bhāgin or bhājin) of the faculties, powers and parts of awakening, or he who partakes of the robe and begging bowl, or he who removes (Skt. apanayati) fears (Skt. bhaya). + + + + + + + + 183 Saint: for the state of being without lust of the defilements + + + + + Saint: the state of liberation. Properly enlightened one: the state of being a knower. Driver of men to be tamed: the one that has been raised by the dharma he establishes as a driver. The enlightened one, the bhagavant, the teacher of gods and men: 184 mastery. The five makers of a teacher. Perfected in the dharma: dharma here means cessation. All is to be done. Perfected in the community: the community (saga) brings together (saṃgriṇaṯi). With the noble-beloved virtues: beloved of the noble ones + + + + by the noble ones + + + 185 + + parts, like the parts of a chariot.

185 Four things to be realized: forms are to be realized by the eye, earlier life by mindfulness, cessation by the body, exhaustion of the taints by understanding. By the eye: 186 the divine eye. By mindfulness and by understanding: earlier life. Also by understanding is to be done exhaustion of the taints, cessation. Body (and) earlier life: disgust. Divine eye: indifference. Exhaustion of the taints: liberation. 187 Cessation + + + + + + + + by the body: Body: the state of realization by the body. By this is meant the perfection of quiet. By those (other) three is meant the perfection of insight. Whoever meditates on the eight liberations is one who has the three knowledges. Whoever + + + development of concentration + + + 188 + + + + “attainment of knowledge and seeing.” Earlier life: “to the opening of understanding.” Exhaustion of the taints: “to the abandoning of lust.” Body: “to a pleasant life in the present world.”

Four ways: the painful way that is slowly recognized, the painful way that is quickly recognized, (the pleasant way that is slowly recognized,) 189 (the pleasant way that is quickly recognized). What is ‘way’? One ‘undertakes’ (paḍivajaṯi) a ‘way’ (paḍivaṯa). Painful and slow: this is the one that is both painful and slow. Pleasant and quick: this is the one that is both pleasant and quickly realized. The one that is painful and quickly realized, of that + + + + + + + + + + + + + 190 + + + + faculties are sharp, that one has two eyes. He + + + lust and hate together of the defilements. + + + + the concentration faculty. The one who is sharp, the understanding faculty. The one who is sharp, of him with care all five faculties + + + + + + + 191 + + + the five sharper ones + + + simile. The pleasant way that is slowly recognized: + + + + + + + + + + + + + + + + + + + + + + + five + + + + + + + + + of that understanding faculty + + + + 192 + + + softness. He also + + + the five faculties + + + there are defilements. The desire concentration is powerful. The understanding faculty with care. All are soft like + + + + + + + simile. Another way: Through earlier impression, there are four ways: + + 193 + + + and soft. Of householders, fierce. Of external renunciants, soft. Of householders that either move about or do not move about and of renunciants that either move about or do not move about is to be spoken of with deliberation. Two + + + + + + + + 194 + lust and delusion are to be spoken of with indifference. Another way: two paths + + + + calm and insight are to be spoken of with modification. It is to be discussed with the four paths. It is to be discussed with the four vehicles. The path and + + + + + + + + 195 + + + through surmounting. The paths are to be discussed with darkness ending in darkness and so on. + + + + + birth

Four truths of the noble ones: pain, the origin, the cessation, the path. Truths because of non-perversion. + + + + + + + + + + 196 + + + + + + noble those. Those are not truths. Pain has exertion as its characteristic. The origin has the origin of the pain of the way as its characteristic. The path has + + + + as its characteristic. The cessation has the calm as its characteristic. Three + + + + + + + + + 197 + + + + + pain, the origin, the cessation, the path are truth as a thing. It becomes characteristics through the truths of the noble. Thus there is only one truth. There is on second truth. Through the power of things there are four.

Four fruits of asceticism: 198 (the fruit of stream entry,) the fruit of the oncereturner, the fruit of the non-returner, sainthood. The path is asceticism. These are the fruits of it. Fruit of stream entry: The path is a stream. This is its fruit. That by which the once-returner + + + + 199 + + + + + + This is the fruit of the path. + + + + + + + + + + + fruit is called a benefit. The fruit is one: cessation. Through the power of defilement the four take their name. This is called leading away + + + + + + 200 + + + + + + + + + + + + + + + + leading away is called cessation.

Four controls: understanding control, truth control, generosity control, calming control + 201 + + + + Control is a desire act. Understanding control: the path. Truth control: pain. Generosity control: the origin. Calming control: the cessation. Understanding control: + + + + + + 202 + + + seeing. Truth control: + + + Generosity control: indifference. Calming control: liberation. To be discussed with those belonging to the upper side. To be discussed with + + + + + On the immediate path, control + + + 203 + + + + + + + + the stream-enterer, the once-returner + +

Four knowledges: knowledge of the dharma, knowledge of the origin, knowlege of conclusion, grasped knowlege. Pain is the dharma. The knowledge about it is called knowledge of the dharma. + + + + + + + + + + 204 + + + + Conventional knowledge: a name that is agreed on, the designation ‘woman’ or the designation ‘man.’ Grasped knowledge: one knows the thought of others. Knowledge of the dharma and knowledge of conclusion: calm. Conventional knowledge: + + + + + + + + + + 205 + + + + Another way: Knowledge of the dharma and knowledge of conclusion and conventional knowledge: insight. Grasped knowledge: calm. Another way: All these four knowledges are insight + + Knowledge of the dharma and knowledge of conclusion. + + + + 206 + + + + + + + knowledge of the thought: that which is the well-being of others. Conventional knowledge: that which one calls lower.

Four knowledges: knowledge of meaning, knowledge of the dharma, knowledge of expression, knowledge of confidence. What is knowledge? + + 207 + + + + + + + Or: He is conscious again, understands again and again. Knowledge of the dharma: pain is the dharma; that he know. Knowledge of expression: he knows expression, the designation ‘woman’ 208 or the designation ‘man.’ + + + + ‘impermanent’ and ‘painful’ become clear to him. + + + for the instruction without authority. Knowledge of meaning and knowledge of the dharma + + one’s own well-being. Knowledge of confidence is said to be the wellbeing of others. 209 Knowledge of expression is said + + + + +

Four steadinesses of consciousness: consciousnness becomes steady with form as means, form as object, form as foundation, pursuing joy, and attains increase, growth and greatness. + + + + + + + 210 + + + + + + With determination as means: consciousness becomes steady there. + + + + + + + + With form as means and with feeling as means: objects are developed by craving. With perception as means and with determination as means: developed by intentness. + 211 + + + + + + + + + and the four steadinesses of consciousness mean pain. Pursuing joy means the origin. Pain is said to be with food. Also from the top steadiness of consciousness is to be discussed. Presence of mindfulness + + + + + 212 + + + + The four steadinesses of consciousness are the fruit of craving. The seven steadinesses of consciousness are the fruit of action.

Four bonds: the bond of desire, the bond of existence, the bond of view, the bond if ignorance. What is a bond? + + + + + + 213 + + + + + + + + + result in the future. Bond of desire: they apply the desire element. Bond of existence: the form element and the element of formlessness is applied. These are like + + + + + + + + + 214 + + + + + + + + + + + ignorance + + ignorance + existence + + + Another way: Bond of desire and bond of existence: craving. Bond of view and bond of ignorance: view. + + + + +

(Four unbondings) 215 + + + + + + of three unbondings + + + + + + + + the outcome of existence is discussed first. There with the bonds. Another way: To be discussed with the four truths.

Four purities: virtue purity, 216 thought purity, view purity, purity of explaining doubts. What is purity? Being without defilement, like a pure garment. What is virtue purity? Unbrokenness of virtue, non-clinging. Thought purity: non-clinging + + + + 217 + + + + + + one does not think of views. Purity of explaining doubts: doubtlessness. Virtue purity: brigh insight. Thought purity: the being-of-the-clan plane. View purity: 218 (the plane of the eighth.) Purity of explaining doubt: the plane of seeing. Another way: Virtue purity: the plane of seeing, the state of stream entry. Thought purity: the thin plane, the state of a once-returner. 219 View purity: the plane of development, the state of a non-returner. Purity of explaining doubts with regard to non-attachment: the state of one who has accomplished, sainthood, the surmounting of all doubts. Another way: Virtue purity: the virtue 220 factor. Thought purity: the concentration factor. View purity: the understanding factor. Purity of explaining doubts: the liberation factor.

Four supports: (Here, venerable one, the monk considers 221 and endures some. He considers and) pursues some. He considers and dispels some. He considers and avoids some. What is a support? A foundation, pain, + + knowledge of perceptions. He endures or he dispels or he pursues 222 or he avoids. + + + + The support of those who are no longer in training. Those in training + + + + matter. Another way: Enduring: to be abandoned by enduring. Dispelling: to be abandoned by seeing and to be abandoned by restraint and to be abandoned by development. + + + + + 223 + + + + + + to be abandoned by pursuing. Considers and avoids: to be abandoned by avoiding.

Four behaviors: standing, walking about, sitting down, lying down. Behavior means practice. Just like + + praises the dharma + + + + + + + 224 + + + + + + + + + + + +

Four perceptions: + + + some perceive what is limited. Perception of what is great. ⟨Perception of what is measureless.⟩ Perception of nothingness. Grasping is perception. One grasps what is limited or what is midling or what is measureless or nothingness. This + + + + + + 225 + + + + + + + + + + + + + + perception measureless + + + means + + + perception of the sphere of nothingness + + + + + + + Another way: Perception of what is limited: + + + + + + + + + + + + + + + + + + + + + + + + + + + 226 + + + + + + + + + + + + + + + + + the sphere of nothingness + + + + + + + + + + + These both are called the two concentrations. He moved about both in the realm of forms and the realm of formlessness.

Four questions and answers: + + + + + + + + + + + + + + 227 + + + + + + + + + + + + + to be let alone + + + + + + + + + + + To be answered definitely: ‘Is the eye impermanent?’ ‘Yes indeed + + + + + + + the eye is impermanent.’ To be answered after deciding: Like the eye, so for the ear and so on. To be answered with a counter-question: 228‘The eye sees. Likewise the ear is spoken of. For not like the eye is impermanent, thus also the ear.’ ‘Yes indeed.’ ‘The eye is one thing, it sees something else.’: to be let alone. Another way: Like ‘Is the world eternal?’ is to be let alone. Likewise all + + + + + + 229 + + + + + + questions.

Four things that do not need to be guarded by the tathāgata: + + + + + + + The tathāgata is endowed with bodily practice that does not need to be guarded + + + + + + There is no bodily action of the tathāgata (of which he would need to think) ‘May nobody else (know) this about me.’ 230 + + + + + + + + + + + + + + + + + liberation + + + to be guarded + + By a saint, on the other hand, it needs to be guarded. Bodily action: + + + + like Anurudha together with the women-folk + + + + + + + + + + + 231 + + + + How is verbal action? Like the bhagavant says to Śariputra: ‘+ + did you think these thoughts like this?’ And the venerable Śariputra + + + + + + + + + Livelihood: to be guarded is this + + + + 232 + + + + + + to be discussed with the truths.

Five qualities of desire: forms to be cognized by the eye, wished for, beloved, charming, of dear form, combined with sense pleasure, exciting sense pleasure in this world thus up to tangibles. What are qualities of desire? + + + + + + 233 + + + + + + + + qualities, or a foundation for the arising of defilement. Wished for: sought. Beloved: they are made + + + + Dear: of dear form. Charming: agreeable conceits go away. + + + + + + + + + + + + + + 234 + + + + + + + + + + + Exciting sense pleasure: they produce lust. In this way of all five.

Both wish for sense-pleasure and malice: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 235 + + + Wish for sense-pleasure means defilement desires. Malice means lust. + + + + + + + + like blood + + + + + + + + + + + + + + + + + + + + + Agitation: + + + + + Remorse: perplexity (P vilekha). Uncertainty: 236 uncertainty also has + + + + + + + as its characteristic. Wish for sense-pleasure means lust. Malice means (hate). Sloth and drowsiness, agitation and remorse, uncertainty mean delusion. Going wrong (cf. P vipajjati) of the three factors is spoken of. The eight wrongnesses are spoken of. In this way another + + + 237 + + + + Therefore the hindrances are ignorance. Thus through care all hindrances take their name. The hindrances are all defilement. They hinder with regard to the bright dharmas. Therefore “hindrances” is spoken of.

Five factors: form as assuming factor + + + + + 238 + + + What are factors? Separate dharmas take the name of factors. Form has molesting (P ruppana) as its characteristic. Feeling has experiencing as its characteristic. Perception has grasping as its characteristic. Determinations have accumulating as their characteristic. Consciousness has cognizing (P vijānana) as its characteristic. Form with the meaning + + + + + . (Feeling 239 with the meaning) + + Perception with the meaning + + + Determinations* with the meaning ‘lord.’ Consciousness with the meaning ‘branch’ (P viṭapa). Some say “these factors are two”: form factor and consciousness factor. “From there through attention the other factors.” Some say “this factor is one + + ” + + + + + + + + 240 + + + + + + pain factor. This accounting of it has been done.

Five fetters belonging to this side: embodiment view, uncertainty, clinging to virtue and observances, wish for sense-pleasure, malice. How embodiment view? Form view + + + + + + + + + + + + + 241 + + + + + + + + + + is uncertain. Uncertainty has + + + + + as its characteristic. Virtue: restraint of body and restraint of speech or support (P apassaya?) of the stalk or support of the fruit. + + + + + + ⟨·⟩ Clinging + + + + + + + + + + + + + + + + + 242 + + + + + + + + + + + ⟨·⟩ Only when lust is destroyed are they excluded (P vajjati). Because it brings about this side, they are called belonging to this side. This side is the desire element. Some say three + + + + + + + + + + + + + + + + + + + + + + + + + + + 243 + + + + + + + + + + + of five + By not abandoning these, they go to this side. Some again say thus: “Lust for sense pleasure and malice belong to this side.” What is the reason? By not abandoning these, they do not escape (P vañceti) the desire element. If three fetters belong to this side + + + 244 + + + + + + would become + + + + These two fetters however belong to this side. By abandoning them they become non-returners. And by abandoning these two + and the prior three they obtain the whole mass(?). Belonging to this side: three fetters + + + 245 + + + + + + they diagnose pain. Embodiment view: they abandon the origin and know the cessation. One abandons uncertainty. By the path, one abandons clinging to virtue and observances. By the path, one knows pain. Knowing pain, one abandons (its) origin. + + 246 + + + + + + + + + This successively + + + + + + + + + + The lord teaches action in the natural direction. Five belonging to this side: the two roots. Embodiment view, uncertainty, clinging to virtue and observances mean view. Lust for sense-pleasure and malice mean craving. 247 It is to be drawn out + + + + + + + By three fetters is to be drawn out delusion. Lust for sense-pleasure: top. Malice: hate.

Five fetters belonging to the upper side: lust for form, lust for formlessness, covetousness, conceit, agitation. The explanation(?) is the upper side. Belonging to the upper side: the upper side are 248 the form element and the element of formlessness. Belonging to the upper side: the remainder from those belonging to this side. Lust for form, lust for formlessness are the remainder from lust for sense-pleasure and malice. Conceit is the remainder from embodiment view. Covetousness is the remainder from uncertainty. Agitation is the remainder from virtue and observances. Two + + + + + 249 + (Covetousness) means view. Lust for form, lust for formlessness mean craving. By fullness of control one abandons those belonging to the uppers side. By understanding control one abandons covetousness. By truth control one abandons conceit. By generosity control lust for form + + + 250 By + + control agitation. They are also to be discussed with the truths. They are to be discussed with knowledge and seeing as it is. They are to be discussed as “knowledge stirs (? P iñjati).” By abandoning of three fetters the fruit of stream entry. By thinness of lust for sense-pleasure and malice the fruit of the once-returner. + + + + + + + + 251 + + + +

Five faculties: faith faculty, bravery faculty, mindfulness faculty, concentration faculty, understanding faculty. What is a faculty? What has the meaning ‘faculty’ has the meaning ‘control.’ By faith control the faith faculty. By bravery control the bravery faculty. By mindfulness control the mindfulness faculty. 252 By concentration control the concentration faculty. By understanding control the understanding faculty. Having faith one undertakes bravery. For one who has undertaken bravery, mindfulness is present. Of one for whom mindfulness is present, the mind is concentrated. Those who have concentrated minds see and know as it is. Understanding faculty: faculty + + + + + 253 + + + + + One should stand to the faith faculty like to a mother. One should stand to the bravery faculty like to a servant. The army simile is to be done for the five faculties. One should stand to the mindfulness faculty like to a treasurer, to the concentration faculty like to a king, to the understanding faculty like to a + + + + + + 254 + + + + + means virtue. The bravery faculy is the feeder of concentration. The mindfulness faculty is the feeder of understanding. This food is the path. Also the three factors. Faith faculty: the virtue factor. Bravery faculty and concentration faculty: the concentration factor. Mindfulness faculty and understanding faculty: (the understanding factor). 255 + + + + + also the path. Faith faculty: proper intention, proper speech, proper action, proper livelihood. Bravery faculty: proper striving. Mindfulness faculty: proper mindfulness. Concentration faculty: proper concentration. Understanding faculty means proper view. + + + + + + + 256 + + + + + + + Concentration faculty: of those who have realization by the body. Understanding faculty: of those who have attainment of view. All five: + + + + of those who have liberation from being. Bravery and mindfulness are feeders.

Five powers: faith power, bravery (power, mindfulness 257 power, concentration power + + + + + + + + What has the meaning ‘power’ has the meaning + + + What is the difference between faculties and powers? The faculties are on all planes. The powers, however, starting from the state of lust gone away up to sainthood. + + + + + + + + + + + + + + + + + + +

258 + + + + + + + (has faith in) the awakening of the tathāgata: thus this lord up to teacher of gods and men, the awoken one, the lord. To be explained with the makers of a teacher. He is of little distress, of healthy kind, with evenly digesting + + + + + + + + + + + + + + + 259 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 260 + + + + + + + + + + + + + + + What are *parts related to exertion? These are parts of the path or of a monk full of exertion. Thus this lord: all is to be done; to be connected with the makers of a teacher. Of little distress: + + + Not overly cold: + + + + + + + + + + 261 + + + + + + Middle: attainment of evenness. Able to tolerate exertion: the state of abandoning defilements. Without falsehood (P akūṭa): abandoning of delusion. Not dishonest: abandoning of greed. Without deceit: abandoning of hate. + + + + + : they make go on the path, it rules defilement. + + + + + + 262 + + + + + + + + + + a certain fellow follower of the religious life. Faith means the faith faculty. Of little distress means the bravery faculty. Without falsehood means the concentration faculty. Mindfulness means the mindfulness faculty. Understanding means the understanding faculty. Having faith means the virtue factor. 263 Of little distress and without falsehood mean the concentration factor. Mindfulness and understanding mean the understanding factor.

Five non-dharmic accusations: at the wrong time, concerning what does not exist, connected to non-profit, harsh, with hate inside. Non-dharmic: not + + + + + + + + 264 + + + + + + + + means obscure prattle. Harsh: harsh speech. Connected with non-profit: defamatory speech. With hate inside means + + + + + + + bad practice.

Five dharmic accusations: at the right time, concerning what has happened, (gently,) connected with profit, with friendliness. Like the non-dharmic ones, so to be led on the bright side.

Brief statement: + + + desires, hindrances, those belonging to this side, those belonging to the upper side, non-dharmic accusations mean the origin. Factors 266 mean pain. Faculties, powers, parts related to exertion, dharmic accusations mean the path. Those belonging to the upper side, those belonging to this side mean, through abandoning (them), cessation.

Five jealousies: jealousy of residence, jealousy of family, jealousy of possession, 267 (jealousy of color,) jealousy of the dharma. What is jealousy? “It shall not indeed leave from here + + a marvel these.” Because beings not + + + + + + these + + + + + + jealousies. Jealousy of possession: wealth (Skt. prabhūti or prabhr̥ti). Jealousy of the dharma: who has become completely extinguished + + + + + + + + 268 + + + + + + + + is shown. That is not jealousy.

Five perceptions that ripen liberation: impure perception, perception of the disgusting in food, perception of the unpleasant in the entire world, perception of danger in all determinations, perception of death. + 269 + + + Liberation: the two liberations – thought liberation from fading of lust and understanding liberation from fading of ignorance. Liberation when no longer in training + and when in training. No longer in training are those among them that lead to ripening. These are the five perceptions. Perception of the impure: pure + + + + + . . . Perception of the impure and perception of the disgusting in food 270 and perception of the unpleasant in the entire world mean calm. Perception of danger and perception of death mean insight. Also abandoning of the two roots. They will realize the two liberations.

Five elements related to escape: Here + + + + + + + + + + 271 + + + of one remembering what is exerienced through sense-pleasure, the thought does not jump forward through sense-pleasures, is not pleased, does not stand still, is not liberated. That thought becomes well-gone, well-developed, gone out, flown out (P nissaṭa), released, unbound. Which + + 272 taints, destructions, burnings arise from the condition desire, with fever, with defilement, related to renewed existence, leading to birth, old age and death in the future, he does not feel those feelings, he is released from those feelings. + for what reason + + + + + 273 + + + + + In this way *malice. In this way injury. In this way of forms. In this way of embodiment. Renunciation: separation from sense-pleasure. Taints: delusion. Injury: lust. Burning: hate. By these, with fever + + + + + defilement + + + 274 + + + + + + + + + + related to escape are to be spoken of. Sense-pleasures, malice, injury: escape from desire. Forms: from forms. Embodiment: from the formless. Of three related to escape and of five and of six + + + + + + + + + + 275 + + + + + + + + + + + + + + + + + + + + related to escape are of those with hate behavior. Five related to escape are of those with delusion behavior. Another way: + + + + + + + + + + + + + + + + + + + + + + + + + + + 276 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + (◦)

Five liberation spheres: + + + + + the teacher teaches the dharma or another + + + + + + + + + + + + + + + + + + + + 277 + + + + + + + + + + + + + or another wise fellow follower of the religious life. Just then he is one who knows the meaning in this dharma and who knows the dharma. For him, knowing the meaning, knowing the dharma, delight is born. (For the delighted one, happiness is born. 278 For the one with a happy mind,) the body becomes serene. With serene body, he feels happiness. The thought of the happy one is concentrated. In his concentrated thought, he knows as it is. Knowing as it is, he is disgusted. Disgusted, he is indifferent. From indifference, he is liberated. + + + + + + + + + + 279 + + + + + up to he understands “there is no other hereness.” In this way of own study. In this way of teaching. In this way of thinking about. In this way some attribute of concentration or other. And so on all. Knowing the meaning: insight. Knowing the dharma: 280 (calm). + + + + + + Happiness: + + + + + + + + For the one with a happy mind, the body becomes serene: + + + + + + becomes allayed. + + simile. With serence body, he feels happiness; the thought of him being happy is concentrated: calm + + + + 281 + + + + + + + + the path; insight. Knowing as it is, he becomes disgusted: disgust from pain. He becomes disgusted, he is indifferent: abandoning of the origin. With indifferent thought, he is liberated: cessation. Of the liberated one, the knowledge and seeing “liberated from here.”* + + + 282 + the religious life (has been lived): the path has been developed. What had to be done has been done: realization of cessation. “There is no other hereness” pain does not arise again: diagnosis of pain. Of all is to be talked for the five liberation spheres. Another way: + + + + + + + 283 + + + + + + Shows it to others: the state of raised eyes(?). Thus + + + + + + + all those having light(?). A certain attribute of concentration is well grasped: calm; well grasped of the four concentrations. Like Putting down in detail: + + + + + + 284 + + + + + + In detail: belonging to the side of abandoning. Putting down: belonging to the side of distinction. Approach: belonging to the side of the steady, belonging to the side of abandoning. Liberation sphere of faith: belonging to the side of the steady. Of those having realization by the body: belonging to the side of penetration. (Having attained view): 285 belonging to the side of distinction, of those having twofold liberation. Another way: Belonging to the side of distinction of the one having attained view. Belonging to the side of penetration of the one liberated from twofold being.

Five persons: becoming completely extinguished in the intermediate space, becoming completely extinguished cutting short, 286 (becoming completely extinguished without determinations,) becoming completely extinguished with determinations, streaming up going to the Akaniṣṭhas + + + + + + + + + + + + + + + + + + + + + + in the bond of pain + + + a person is to be taught like + + + + + + + + + 287 + + + + + + + + Becoming completely extinguished: Some say that as long as their life is, thereafter in between he becomes completely extinguished. Some say: this is called extinction of the defilements. Here this one attains the fruit of the non-returner + + + + + + + + + 288 + + + + + + + concentration becomes immediate. He arose there for a long time until he abandons the defilements. + + + + + + + + + + + + Like a body might be cut short completely extinguished cutting short. Who here 289 (attains) the fruit of the non-returner + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + defilement arises. He is not able to for along time until the body is abandoned + + + + + 290 + + + + + + + + + + + + he abandons. He becomes completely extinguished by complete extinction of the defilements. These two persons are developed by study. Of the four ways + + + + + + + + 291 + + + + + + + they go out. Becoming extinguished without determinations: he who here attains the fruit of the non-returne does not strive at all further for the attainment of sainthood. + + + + + + + + + + + + 292 + + + + + + + + he abandons defilement. Of him the way is happy and either slow or quick. Becoming extinguished with determinations: He obtains the fruit of the non-returner here. He does not strive further + + + + + + + 293 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + or quick + these two persons + + + ways + + + + + + + + + + + + + + + 294 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 295 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + he makes + + + + he arises among the Akaniṣṭhas. + + + + + + + + + + + + + + + + + + + + + + + +

296 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Internal: they go inside. Sphere: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 297 + + + + + + + with the gross elements + + + + + + + + with the fire element and with the wind element. In this way all. Another way: In the eye faculty the fire element. + + + with three + + + + + + + + + + + 298 + + + + + + + + + In the nose faculty the wind element. In the tongue faculty the water element. In the body faculty all three. Another way: In the eye faculty the fire element. In the ear faculty the space element. In the nose element the wind element. In the tongue faculty the water element. In the body faculty the earth element. + + 299 + + + + + + + + + man. Six spheres: six + + + in these + + + + + + + + Eye and form up to mind and dharma. Like a road maker, so the internal ones. Like different people, (so the external ones. 300 Another way:) like designation, so the internal ones. Like feeling, so the external spheres.

Six consciousness bodies: eye conscousness up to mind consciousness. Of the one who cognizes + + + + + + + +

Six touch bodies. 301 Touch has + + + + as its characteristic.

Six feeling bodies. Feeling has experience as its characteristic.

Six perception bodies. Perception has grasping as its characteristic.

Six thinking bodies. Thinking has accumulating as its characteristic.

Six craving bodies. 302 (Craving has) + + + (as its characteristic.)

Five roots of dispute: angry, grudging; churlish, spiteful; envious (Skt. īrṣyu), jealous; (dishonest,) deceitful; clinging to his own view, grasping insult, giving up badly; with wrong view, with evil wishes. + + + + + + + 303 + + + + + + + + these roots. Angry, gudging: failure (Skt. vipat) of the mind, of action of the body. (Churlish,) spiteful: failure of friendliness, of action of speech. Envious and jealous: (failure) of friendliness, of action of mind. 304 failure + + + + + + + + + + + + + Dishonest, deceitful: failure of virtue. Clinging to his own view and + + + + + + + failure of view. Anger and gruding and churlish and spiteful: 305 failure of the concentration factor. Dishonest, deceitful: failure of the virtue category. Clinging to his own view + + + + + + + failure of the understanding category. Anger, grudging, churlish, spiteful: the side of hate. Envious + + jealous dishonest deceitful: + + 306 + + + + + + + + + + + + + + + + + + the side of delusion. The first four: lust and greed (P paligedha) from desire. The latter two: lust and greed from view. By these, dispute + + two + roots + +

(Six elements: 307 earth element, fire element, water) element, wind element, space element, consciousness element. What is an element? What has the meaning ‘element’ has the meaning ‘severing.’ Four elements are the foundation of consciousness. Where there is space, there is consciousness. + + + + + + + + + + + + + + + 308 + + + + + + + + + + + + + + + + has + + + as its characteristic. The wind element has moving (P samudīraṇa) as its characteristic. It neither illuminates nor shines: the space element. Consciousness: the consciousness element. + + + + + + + + + + + + + + + + + + + + +

309 + + + + + + + + + + + + + + + + + + + + + + + + + + up to the mind deliberates on dharmas. What is “deliberates”? The eye wanders among forms up to the mind among dharmas + + + + + + + + + + + + + + + 310 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ○

Six elements related to escape. Here a monk may speak thus: “I have (developed) thought liberation from friendliness.” + + + + + + + + + + + + + + + 311 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 312 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 313 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ⟨·⟩ Made a base: made a base for the exhaustion of pain + + + + + + + + + + + + + + + + + + + + + + + + 314 + + + + + + + + + + + + + + + + + + + + ⟨·⟩ In this way for baseless ⟨·⟩ What is baseless? It does not take recognition of color and shape. “I am” is gone for me. + + + + + + + + + + + + + + + + + + + + + + + + + + 315 + + + + is overpowering + + For this, o venerable one, the lord had called an escape for all barbs of uncertainty or doubt, namely the destruction of the I-am-conceit. Another way: with four bases + + + + + + + + + + + + 316 + + + + + + I-am-ness: escape from delusion. Another way: for those with hate behavior there are six elements related to escape. Another: escape from the five desires. Some: not from form and formlessness. Another: by four of the desires + + + + + + + + + + + 317 + + + + + + + Friendliness: from malice. Compassion: from injury. + + + Gentleness and equanimity: escape from the desires. Baseless: escape from forms. I am: + + + + + + + + + + + + + + + + + + + + + + + 318 + + + + + + Another: three for those with lust behavior, five for those with delusion behavior, six indeed for those with hate behavior. Another: + touches + +

Six highest things: the highest of seeing, the highest of hearing, the highest of gain, the highest of training, 319 the highest of attendance, the highest of remembrance. All are to be done in detail. There is no further higher one – that is why it is called highest. Highest of seeing: association with good men. Highest of hearing: listening to the good dharma. Highest of gain: + + + + + + + + + 320 + + + + + + + + + + This is the plane of seeing, the fruit of stream entry. Highest of remembrance: the plane of development and the once-returner and the non-returner. Highest of attendance: the plane of one who has accomplished, sainthood. + + + + + + + + + + + + + + + + 321 + + + + + + (Another) way: First seeing + + hearing, then + + + + + + + + + + + + + + + + + + + + + + + + +

Six remembrances: remembrance of the awoken one, remembrance of the dharma, remembrance of the community, (remembrance) of virtue, 322 (remembrance of generosity, remembrance of deities. + + + + + + + remembrance. *Remembrance of the awoken one, remembrance of the dharma, (remembrance) of the community + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 323 + + + + + + + + + + + + + + of understanding ⟨·⟩ I too am like that. Another way: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

Seven (bad dharmas: without faith 325, without shame, without modesty, inert, having forgotten mindfulness, with bad understanding. What is a bad dharma? Bad men – of them are these dharmas + + + + What is without faith? + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 326 + + + + + + + + + + + + + + + + + + + + + there he sits. Or also: That which + sits anywhere, that is inert. Mindfulness + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 327 + + + + + + + + + + + + + + + + + Without shame: + + + + + + + + + + Without modesty: + + + + + Inert: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 328 + + + + + + + + + + + + + + + + + Without shame: failure of + + + Inert failure of the bravery faculty. Having forgotten mindfulness: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 329 + + + + + + + + + + + + + + + + + + + + failure of the concentration factor. Having forgotten mindfulness: three + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

330 + + + + + + + + + + + + + + + + + + + men and some gods. With different bodies, perceiving uniformly + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 331 + + + + + + + + + + + + + + + + + + + + + + + + consciousness is steady + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 332 + + + + + + + + + + + + + + + + + + + + + + + + ? ? ? + ? + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +

333 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ? ? ? ? + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + 334 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + seven steadinesses of consciousness + + + + + + + + + + + + + + + + + + + + 335 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + to be done in detail. Great learning + + + + + + + + + + + + + + + + + + + + + + 336 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + What is very learned? Either much has been heard + + + + + + + + + + + + + + + + + + + + + + +

337 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Withdrawn (paḍisaliṇo): withdrawn (paḍiliṇo). Mindful: with mindfulnes arisen. With understanding: + + + + + + + + + + + + 338 + + + + + + + + + + + + + + + + + + + + + + the virtue factor. Withdrawing and bravery: the concentration factor. Great learning: + + + + + + + + + + + + + + + 339 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Bravery means the bravery faculty. Mindfulness: the mindfulness faculty. + + + + + + + + + + + + + + + + + + + +

340 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Perception of the impermanent, perception of pain, perception of not-a-self, perception of the impure, (perception) of the disgusting in food. + + + + + + + + + 341 + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +