[162] How does one define the ear (sota) internally? One defines: "The ear is produced from ignorance (avijjā)" … Thus one defines the ear internally.
How does one define the nose internally? One defines: "The nose is produced from ignorance" … Thus one defines the nose internally.
How does one define the tongue internally? One defines: "The tongue is produced from ignorance"; one defines: "The tongue is produced from craving (taṇhā)"; one defines: "The tongue is produced from kamma"; one defines: "The tongue is produced from nutriment (āhāra)"; one defines: "The tongue is derived from the four primary elements (mahābhūta)"; one defines: "The tongue has arisen"; one defines: "The tongue has come together"; one defines: "Not having been, the tongue came to be; having been, it will not be." One defines the tongue as having an end; one defines: "The tongue is unlasting, not eternal, subject to change"; one defines: "The tongue is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation." One defines the tongue as impermanent, not as permanent … one relinquishes, does not grasp. Defining it as impermanent, one abandons the perception of permanence … relinquishing, one abandons grasping. Thus one defines the tongue internally.
How does one define the body internally? One defines: "The body is produced from ignorance"; one defines: "The body is produced from craving"; one defines: "The body is produced from kamma"; one defines: "The body is produced from nutriment"; one defines: "The body is derived from the four primary elements"; one defines: "The body has arisen"; one defines: "The body has come together"; one defines: "The body has arisen"; one defines: "it will not be." One defines the body as having an end; one defines: "The body is unlasting, not eternal, subject to change"; one defines: "The body is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation." One defines the body as impermanent, not as permanent; one defines it as suffering (dukkha), not as pleasant … one relinquishes, does not grasp. Defining it as impermanent, one abandons the perception of permanence; defining it as suffering, one abandons the perception of pleasure … relinquishing, one abandons grasping. Thus one defines the body internally.
How does one define the mind internally? One defines: "The mind (mano) is produced from ignorance"; one defines: "The mind is produced from craving"; one defines: "The mind is produced from kamma"; one defines: "The mind is produced from nutriment"; one defines: "The mind has arisen"; one defines: "The mind has come together"; one defines: "Not having been, the mind came to be; having been, it will not be." One defines the mind as having an end; one defines: "The mind is unlasting, not eternal, subject to change"; one defines: "The mind is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation." One defines the mind as impermanent, not as permanent; one defines it as suffering, not as pleasant; one defines it as not-self, not as self. One becomes disenchanted, does not delight; one becomes dispassionate, is not impassioned; one causes cessation (nirodha), does not cause origination; one relinquishes, does not grasp. Defining it as impermanent, one abandons the perception of permanence; defining it as suffering, one abandons the perception of pleasure; defining it as not-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; causing cessation, one abandons the origin (samudaya); relinquishing, one abandons grasping. Thus one defines the mind internally; thus one defines internal dhammas.
That is knowledge (ñāṇa) in the sense of what is known; it is wisdom in the sense of understanding. Hence it is said: wisdom in defining internally is the knowledge of the diversity of bases (vatthu).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.