[724]
S.: "The knowledge (ñāṇa) as it really is (yathābhūta) regarding the possible and the impossible (ṭhānāṭhāna), a power of the Tathāgata (tathāgatabala), is noble (ariya), yet it should not be said to have emptiness (suññatā) as its object (ārammaṇa)?"
P.: "Yes."
S.: "The establishments of mindfulness (satipaṭṭhāna) are noble, yet it should not be said that they have emptiness as their object?"
P.: "It should not be said thus. …"
S.: "The knowledge as it really is regarding the possible and the impossible, a power of the Tathāgata, is noble, yet it should not be said to have the signless (animitta) as its object … the desireless (appaṇihita) as its object?"
P.: "Yes."
S.: "The establishments of mindfulness are noble, yet it should not be said that they have the desireless as their object?"
P.: "It should not be said thus. …"
S.: "The knowledge as it really is regarding the possible and the impossible, a power of the Tathāgata, is noble, yet it should not be said to have emptiness as its object … the signless as its object … the desireless as its object?"
P.: "Yes."
S.: "The right exertions (sammappadhāna) … the factors of awakening (bojjhaṅga) are noble, yet it should not be said that they have the desireless as their object?"
P.: "It should not be said thus. …"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.