[78] Bhikkhus, all should be realized (sacchikātabbaṃ). And what, bhikkhus, is the all that should be realized? The eye, bhikkhus, should be realized; forms should be realized; eye-consciousness should be realized; eye-contact should be realized; and whatever feeling (vedanā) arises with eye-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be realized. The ear should be realized; sounds should be realized … The nose should be realized; odours should be realized; the tongue should be realized; tastes should be realized; the body should be realized; tangibles should be realized; the mind should be realized; dhammas should be realized; mind-consciousness should be realized; mind-contact should be realized; and whatever feeling arises with mind-contact as its condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be realized.
Seeing form, one realizes it; seeing feeling, one realizes it; seeing perception, one realizes it; seeing volitional formations, one realizes them; seeing consciousness, one realizes it; seeing the eye … aging-and-death … seeing Nibbāna, which merges in the deathless (amatogadhaṃ), in the sense of its being the culmination, one realizes it. Whatever dhammas have been realized, those dhammas have been touched.
That is knowledge (ñāṇa) in the sense of its being known, and wisdom in the sense of understanding. Hence it is said: 'These dhammas should be realized'—the giving of ear to this, and the wisdom that understands it, is knowledge born of what is heard (sutamaye ñāṇaṃ).
How is it that 'these dhammas partake of decline (hānabhāgiyā), these dhammas partake of stability (ṭhitibhāgiyā), these dhammas partake of distinction (visesabhāgiyā), these dhammas partake of penetration (nibbedhabhāgiyā)'—the giving of ear to this, and the wisdom that understands it, is knowledge born of what is heard?
For the gainer of the first jhāna, perceptions and attentions (saññāmanasikārā) accompanied by sensuality occur: this is a dhamma partaking of decline. Mindfulness in conformity with that [jhāna] remains established: this is a dhamma partaking of stability. Perceptions and attentions unaccompanied by thought (vitakka) occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment (nibbidā) and connected with dispassion (virāga) occur: this is a dhamma partaking of penetration.
For the gainer of the second jhāna, perceptions and attentions accompanied by thought occur: this is a dhamma partaking of decline. Mindfulness in conformity with that remains established: this is a dhamma partaking of stability. Perceptions and attentions accompanied by equanimity and pleasure occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment and connected with dispassion occur: this is a dhamma partaking of penetration.
For the gainer of the third jhāna, perceptions and attentions accompanied by rapture and pleasure occur: this is a dhamma partaking of decline. Mindfulness in conformity with that remains established: this is a dhamma partaking of stability. Perceptions and attentions accompanied by neither-pain-nor-pleasure occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment and connected with dispassion occur: this is a dhamma partaking of penetration.
For the gainer of the fourth jhāna, perceptions and attentions accompanied by equanimity and pleasure occur: this is a dhamma partaking of decline. Mindfulness in conformity with that remains established: this is a dhamma partaking of stability. Perceptions and attentions accompanied by the sphere of the infinity of space (ākāsānañcāyatana) occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment and connected with dispassion occur: this is a dhamma partaking of penetration.
For the gainer of the sphere of the infinity of space, perceptions and attentions accompanied by form occur: this is a dhamma partaking of decline. Mindfulness in conformity with that remains established: this is a dhamma partaking of stability. Perceptions and attentions accompanied by the sphere of the infinity of consciousness (viññāṇañcāyatana) occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment and connected with dispassion occur: this is a dhamma partaking of penetration.
For the gainer of the sphere of the infinity of consciousness, perceptions and attentions accompanied by the sphere of the infinity of space occur: this is a dhamma partaking of decline. Mindfulness in conformity with that remains established: this is a dhamma partaking of stability. Perceptions and attentions accompanied by the sphere of nothingness (ākiñcaññāyatana) occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment and connected with dispassion occur: this is a dhamma partaking of penetration.
For the gainer of the sphere of nothingness, perceptions and attentions accompanied by the sphere of the infinity of consciousness occur: this is a dhamma partaking of decline. Mindfulness in conformity with that remains established: this is a dhamma partaking of stability. Perceptions and attentions accompanied by the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana) occur: this is a dhamma partaking of distinction. Perceptions and attentions accompanied by disenchantment and connected with dispassion occur: this is a dhamma partaking of penetration.
That is knowledge in the sense of its being known, and wisdom in the sense of understanding. Hence it is said: 'These dhammas partake of decline, these dhammas partake of stability, these dhammas partake of distinction, these dhammas partake of penetration'—the giving of ear to this, and the wisdom that understands it, is knowledge born of what is heard.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.