[741] "A life of development and resolution (bhāvanādhiṭṭhānajīvitaṃ)": abandoning sensual desire, he develops renunciation (nekkhamma), thus he is accomplished in development (bhāvanā); he resolves the mind (citta) by means of renunciation, thus he is accomplished in resolution (adhiṭṭhāna). One thus accomplished in development and accomplished in resolution lives evenly, not unevenly; lives rightly, not wrongly; lives purely, not corruptly — thus he is accomplished in livelihood (ājīva). One thus accomplished in development, accomplished in resolution, and accomplished in livelihood, whatever assembly he approaches — whether an assembly of khattiyas, an assembly of brahmins, an assembly of householders, or an assembly of ascetics — approaches it confident and unabashed. For what reason? Because he is thus accomplished in development, accomplished in resolution, and accomplished in livelihood.
Abandoning ill will, he develops non-ill will, thus he is accomplished in development; abandoning dullness and drowsiness, he develops the perception of light, thus he is accomplished in development; abandoning restlessness, he develops non-distraction, thus he is accomplished in development; abandoning doubt, he develops the defining of dhammas, thus he is accomplished in development; abandoning ignorance, he develops knowledge (ñāṇa), thus he is accomplished in development; abandoning discontent, he develops gladness, thus he is accomplished in development; abandoning the hindrances (nīvaraṇa), he develops the first jhāna, thus he is accomplished in development … abandoning all defilements, he develops the path of Arahantship, thus he is accomplished in development; he resolves the mind by means of the path of Arahantship, thus he is accomplished in resolution. One thus accomplished in development and accomplished in resolution lives evenly, not unevenly; lives rightly, not wrongly; lives purely, not corruptly — thus he is accomplished in livelihood. One thus accomplished in development, accomplished in resolution, and accomplished in livelihood, whatever assembly he approaches — whether an assembly of khattiyas, an assembly of brahmins, an assembly of householders, or an assembly of ascetics — approaches it confident and unabashed. For what reason? Because he is thus accomplished in development, accomplished in resolution, and accomplished in livelihood.
The Discussion of the Mātikā is finished.
The Paṭisambhidā Treatise is complete.
Herein is the summary (uddāna):
Knowledge (ñāṇa), view, breathing, the faculties, with liberation as the fifth; destination, kamma, distortion, the path, and the clarified essence (maṇḍa) — these are the ten.
Coupling, the truths, the factors of awakening (bojjhaṅga), loving-kindness, with dispassion as the fifth; the discriminations (paṭisambhidā), the Wheel of Dhamma, the supramundane, the powers, and emptiness — these are the ten.
Wisdom, spiritual power, breakthrough, seclusion, with conduct as the fifth; the marvel, the one whose head and end come together (samasīsa), the establishments of mindfulness (satipaṭṭhāna), insight, and the mātikā — these are the ten in the third, the Chapter on Wisdom.
Its extent is three chapters in the Paṭisambhidā Treatise: deep in its paths of infinite methods, like unto the ocean; like the sky strewn with stars, and like a great natural lake; it serves for the elegance of expounders and for the illumination of the knowledge of meditators.
Thus the Paṭisambhidā is finished.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.