[422] What are the twenty-four knowledges (ñāṇa) by way of concentration (samādhi)?
Unification of mind (citta), non-distraction, by way of the long in-breath is concentration; unification of mind, non-distraction, by way of the long out-breath is concentration … unification of mind, non-distraction, by way of the in-breath while liberating the mind is concentration. These are the twenty-four knowledges by way of concentration.
What are the seventy-two knowledges by way of insight (vipassanā)?
The long in-breath: insight in the sense of contemplating it as impermanent is insight; insight in the sense of contemplating it as suffering (dukkha) is insight; insight in the sense of contemplating it as not-self is insight. The long out-breath: insight in the sense of contemplating it as impermanent is insight; insight in the sense of contemplating it as suffering is insight; insight in the sense of contemplating it as not-self is insight … The in-breath while liberating the mind, the out-breath while liberating the mind: insight in the sense of contemplating them as impermanent is insight; insight in the sense of contemplating them as suffering is insight; insight in the sense of contemplating them as not-self is insight. These are the seventy-two knowledges by way of insight.
What are the eight knowledges of disenchantment (nibbidāñāṇa)?
"Contemplating impermanence, one knows and sees the in-breath as it really is" — thus it is knowledge of disenchantment. "Contemplating impermanence, one knows and sees the out-breath as it really is" — thus it is knowledge of disenchantment … "Contemplating relinquishment (paṭinissagga), one knows and sees the in-breath as it really is" — thus it is knowledge of disenchantment. "Contemplating relinquishment, one knows and sees the out-breath as it really is" — thus it is knowledge of disenchantment. These are the eight knowledges of disenchantment.
What are the eight knowledges in conformity with disenchantment (nibbidānulome ñāṇa)?
For one contemplating impermanence, wisdom (paññā) in the appearance of the in-breath as terror is knowledge in conformity with disenchantment; for one contemplating impermanence, wisdom in the appearance of the out-breath as terror is knowledge in conformity with disenchantment … For one contemplating relinquishment, wisdom in the appearance of the in-breath as terror is knowledge in conformity with disenchantment; for one contemplating relinquishment, wisdom in the appearance of the out-breath as terror is knowledge in conformity with disenchantment. These are the eight knowledges in conformity with disenchantment.
What are the eight knowledges of the tranquillization of disenchantment (nibbidāpaṭippassaddhiñāṇa)?
For one contemplating impermanence, wisdom of reflection and composure with regard to the in-breath is knowledge of the tranquillization of disenchantment; for one contemplating impermanence, wisdom of reflection and composure with regard to the out-breath is knowledge of the tranquillization of disenchantment … These are the eight knowledges of the tranquillization of disenchantment.
What are the twenty-one knowledges in the happiness of liberation (vimuttisukha)?
Because, by the path of stream-entry (sotāpattimagga), personality view (sakkāyadiṭṭhi) is abandoned and cut off, knowledge in the happiness of liberation arises. Because doubt is abandoned and cut off, knowledge in the happiness of liberation arises. Because adherence to rules and rituals (sīlabbataparāmāsa), the latent tendency (anusaya) to views, and the latent tendency to doubt are abandoned and cut off, knowledge in the happiness of liberation arises. Because, by the path of once-returning (sakadāgāmimagga), the gross fetter of sensual lust (kāmarāga) and the fetter of repulsion (paṭigha), the gross latent tendency to sensual lust and the latent tendency to repulsion are abandoned and cut off, knowledge in the happiness of liberation arises. Because, by the path of non-returning (anāgāmimagga), the fetter of sensual lust and the fetter of repulsion remaining in a subtle degree, the latent tendency to sensual lust and the latent tendency to repulsion remaining in a subtle degree, are abandoned and cut off, knowledge in the happiness of liberation arises. Because, by the path of arahantship (arahattamagga), greed for form (rūparāga), greed for the formless (arūparāga), conceit (māna), restlessness, and ignorance, together with the latent tendency to conceit, the latent tendency to greed for existence (bhavarāga), and the latent tendency to ignorance, are abandoned and cut off, knowledge in the happiness of liberation arises. These are the twenty-one knowledges in the happiness of liberation.
For one developing the concentration of mindfulness of breathing (ānāpānasati) with its sixteen bases, these two hundred knowledges and more arise.
The Discussion of Mindfulness of Breathing is concluded.
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The Discussion of the Faculties, in the Mahāvagga
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.