[1254] In whomever and wherever the latent tendency (anusaya) to sensual lust (kāmarāga), the latent tendency to repulsion (paṭigha), the latent tendency to conceit (māna), the latent tendency to views (diṭṭhi), the latent tendency to doubt (vicikicchā), and the latent tendency to lust for existence (bhavarāga) lie latent, does the latent tendency to ignorance (avijjā) lie latent in that person there?
There is none.
Or rather, in whomever and wherever the latent tendency to ignorance lies latent, do the latent tendency to sensual lust, the latent tendency to repulsion, the latent tendency to conceit, the latent tendency to views, the latent tendency to doubt, and the latent tendency to lust for existence lie latent in that person there?
For the non-returner (anāgāmī), in the form element (rūpadhātu) and in the formless element (arūpadhātu), the latent tendency to ignorance, the latent tendency to conceit, and the latent tendency to lust for existence lie latent in that person there, but the latent tendency to sensual lust, the latent tendency to repulsion, the latent tendency to views, and the latent tendency to doubt do not lie latent in that person there. For that same person, in the two feelings (vedanā) in the sense-sphere element (kāmadhātu), the latent tendency to ignorance and the latent tendency to conceit lie latent in that person there, but the latent tendency to sensual lust, the latent tendency to repulsion, the latent tendency to views, the latent tendency to doubt, and the latent tendency to lust for existence do not lie latent in that person there. For that same person, in painful feeling (dukkhā vedanā), the latent tendency to ignorance lies latent in that person there, but the latent tendency to sensual lust, the latent tendency to repulsion, the latent tendency to conceit, the latent tendency to views, the latent tendency to doubt, and the latent tendency to lust for existence do not lie latent in that person there. For two persons, in the form element and in the formless element, the latent tendency to ignorance, the latent tendency to conceit, and the latent tendency to lust for existence lie latent in those persons there, but the latent tendency to sensual lust, the latent tendency to repulsion, the latent tendency to views, and the latent tendency to doubt do not lie latent in those persons there. For those same persons, in the two feelings in the sense-sphere element, the latent tendency to ignorance, the latent tendency to sensual lust, and the latent tendency to conceit lie latent in those persons there, but the latent tendency to repulsion, the latent tendency to views, the latent tendency to doubt, and the latent tendency to lust for existence do not lie latent in those persons there. For those same persons, in painful feeling, the latent tendency to ignorance and the latent tendency to repulsion lie latent in those persons there, but the latent tendency to sensual lust, the latent tendency to conceit, the latent tendency to views, the latent tendency to doubt, and the latent tendency to lust for existence do not lie latent in those persons there. For the ordinary person (puthujjana), in the form element and in the formless element, the latent tendency to ignorance, the latent tendency to conceit, the latent tendency to views, the latent tendency to doubt, and the latent tendency to lust for existence lie latent in that person there, but the latent tendency to sensual lust and the latent tendency to repulsion do not lie latent in that person there. For that same person, in the two feelings in the sense-sphere element, the latent tendency to ignorance, the latent tendency to sensual lust, the latent tendency to conceit, the latent tendency to views, and the latent tendency to doubt lie latent in that person there, but the latent tendency to repulsion and the latent tendency to lust for existence do not lie latent in that person there. For that same person, in painful feeling, the latent tendency to ignorance, the latent tendency to repulsion, the latent tendency to views, and the latent tendency to doubt lie latent in that person there, but the latent tendency to sensual lust, the latent tendency to conceit, and the latent tendency to lust for existence do not lie latent in that person there.
The forward order (anuloma) is concluded.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.