[844] Therein, what is the Tathāgata's knowledge (ñāṇa), as it really is, of the superiority and inferiority of the faculties (indriyaparopariyatta) of other beings, of other persons?
Here the Tathāgata understands the disposition (āsaya) of beings, understands the latent tendency (anusaya), understands the conduct (carita), understands the inclination (adhimutti); he understands beings as having little dust in their eyes and much dust in their eyes, as having keen faculties and dull faculties, as being of good qualities and of bad qualities, easy to instruct and difficult to instruct, capable and incapable.
And what is the disposition of beings?
"The world is eternal" or "the world is not eternal"; "the world is finite" or "the world is infinite"; "the soul (jīva) is the same as the body" or "the soul is one thing, the body another"; "the Tathāgata exists after death" or "the Tathāgata does not exist after death" or "the Tathāgata both exists and does not exist after death" or "the Tathāgata neither exists nor does not exist after death" — thus beings are either dependent on the view of existence (bhavadiṭṭhi) or dependent on the view of non-existence (vibhavadiṭṭhi); or else, without approaching either of these two extremes, acceptance in conformity (anulomikā khanti) is obtained with regard to phenomena (dhammā) dependently arisen through specific conditionality (idappaccayatā), or knowledge as it really is. This is the disposition of beings.
And what is the latent tendency of beings?
The seven latent tendencies: the latent tendency of sensual lust (kāmarāgānusaya), the latent tendency of repulsion (paṭighānusaya), the latent tendency of conceit (mānānusaya), the latent tendency of views (diṭṭhānusaya), the latent tendency of doubt (vicikicchānusaya), the latent tendency of lust for existence (bhavarāgānusaya), the latent tendency of ignorance (avijjānusaya). Whatever in the world is of a pleasing nature, of an agreeable nature — there the latent tendency of lust of beings lies latent; whatever in the world is of a displeasing nature, of a disagreeable nature — there the latent tendency of repulsion of beings lies latent. Thus ignorance has fallen upon these two phenomena; and conceit, views, and doubt should be seen as standing in the same place as it. This is the latent tendency of beings.
And what is the conduct of beings?
The formation of merit (puññābhisaṅkhāra), the formation of demerit (apuññābhisaṅkhāra), the formation of the imperturbable (āneñjābhisaṅkhāra), whether belonging to the limited plane (parittabhūmaka) or belonging to the great plane (mahābhūmaka). This is the conduct of beings.
And what is the inclination of beings?
There are beings of inferior inclination; there are beings of superior inclination. Beings of inferior inclination associate with, keep company with, and attend upon beings of inferior inclination; beings of superior inclination associate with, keep company with, and attend upon beings of superior inclination. In the past time too, beings of inferior inclination associated with, kept company with, and attended upon beings of inferior inclination; beings of superior inclination associated with, kept company with, and attended upon beings of superior inclination. In the future time too, beings of inferior inclination will associate with, keep company with, and attend upon beings of inferior inclination; beings of superior inclination will associate with, keep company with, and attend upon beings of superior inclination. This is the inclination of beings.
Which are those beings with much dust in their eyes?
The ten bases of defilement (kilesavatthu): greed, hatred, delusion, conceit, views, doubt, dullness, restlessness, shamelessness, lack of moral dread. Those beings by whom these ten bases of defilement have been repeatedly practiced, developed, made much of, and brought to abundance — these are the beings with much dust in their eyes.
Which are those beings with little dust in their eyes?
Those beings by whom these ten bases of defilement have not been repeatedly practiced, not developed, not made much of, and not brought to abundance — these are the beings with little dust in their eyes.
Which are those beings with dull faculties?
The five faculties (indriya): the faith faculty (saddhindriya), the energy faculty (viriyindriya), the mindfulness faculty (satindriya), the concentration faculty (samādhindriya), the wisdom faculty (paññindriya). Those beings by whom these five faculties have not been repeatedly practiced, not developed, not made much of, and not brought to abundance — these are the beings with dull faculties.
Which are those beings with keen faculties?
Those beings by whom these five faculties have been repeatedly practiced, developed, made much of, and brought to abundance — these are the beings with keen faculties.
Which are those beings of bad qualities?
Those beings who have evil dispositions, evil latent tendencies, evil conduct, evil inclinations, much dust in their eyes, and dull faculties — these are the beings of bad qualities.
Which are those beings of good qualities?
Those beings who have good dispositions, good conduct, good inclinations, little dust in their eyes, and keen faculties — these are the beings of good qualities.
Which are those beings difficult to instruct?
Those beings who are of bad qualities — those very beings are difficult to instruct; and those beings who are of good qualities — those very beings are easy to instruct.
Which are those beings incapable?
Those beings who possess the obstruction of kamma (kammāvaraṇa), possess the obstruction of defilement (kilesāvaraṇa), possess the obstruction of result (vipākāvaraṇa), who are without faith, without zeal, of poor wisdom, incapable of entering the fixed course of rightness (sammatta-niyāma) in wholesome phenomena — these are the beings incapable.
Which are those beings capable?
Those beings who do not possess the obstruction of kamma, do not possess the obstruction of defilement, do not possess the obstruction of result, who have faith, have zeal, are possessed of wisdom, capable of entering the fixed course of rightness in wholesome phenomena — these are the beings capable.
That which therein is wisdom, understanding, … non-delusion, investigation of dhammas (dhammavicaya), right view — this is the Tathāgata's knowledge, as it really is, of the superiority and inferiority of the faculties of other beings, of other persons.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.