[1438] From where one fully understands (parijānāti) the latent tendency to sensual lust (kāmarāgānusaya), the latent tendency to repulsion (paṭighānusaya), and the latent tendency to conceit (mānānusaya), does one from there fully understand the latent tendency to view (diṭṭhānusaya) … the latent tendency to doubt (vicikicchānusaya)?
There is none.
Or rather, from where one fully understands the latent tendency to doubt, does one from there fully understand the latent tendency to sensual lust, the latent tendency to repulsion, and the latent tendency to conceit?
In the form element (rūpadhātu) and in the formless element (arūpadhātu) — from there one fully understands the latent tendency to doubt and the latent tendency to conceit, but one does not from there fully understand the latent tendency to sensual lust and the latent tendency to repulsion. In the two feelings (vedanā) in the sense-sphere element (kāmadhātu) — from there one fully understands the latent tendency to doubt, the latent tendency to sensual lust, and the latent tendency to conceit, but one does not from there fully understand the latent tendency to repulsion. In painful feeling (dukkhā vedanā) — from there one fully understands the latent tendency to doubt and the latent tendency to repulsion, but one does not from there fully understand the latent tendency to sensual lust and the latent tendency to conceit.
From where one fully understands the latent tendency to sensual lust, the latent tendency to repulsion, and the latent tendency to conceit, does one from there fully understand the latent tendency to lust for existence (bhavarāgānusaya)?
There is none.
Or rather, from where one fully understands the latent tendency to lust for existence, does one from there fully understand the latent tendency to sensual lust, the latent tendency to repulsion, and the latent tendency to conceit?
In the form element and in the formless element — from there one fully understands the latent tendency to lust for existence and the latent tendency to conceit, but one does not from there fully understand the latent tendency to sensual lust and the latent tendency to repulsion.
From where one fully understands the latent tendency to sensual lust, the latent tendency to repulsion, and the latent tendency to conceit, does one from there fully understand the latent tendency to ignorance (avijjānusaya)?
There is none.
Or rather, from where one fully understands the latent tendency to ignorance, does one from there fully understand the latent tendency to sensual lust, the latent tendency to repulsion, and the latent tendency to conceit?
In the form element and in the formless element — from there one fully understands the latent tendency to ignorance and the latent tendency to conceit, but one does not from there fully understand the latent tendency to sensual lust and the latent tendency to repulsion. In the two feelings in the sense-sphere element — from there one fully understands the latent tendency to ignorance, the latent tendency to sensual lust, and the latent tendency to conceit, but one does not from there fully understand the latent tendency to repulsion. In painful feeling — from there one fully understands the latent tendency to ignorance and the latent tendency to repulsion, but one does not from there fully understand the latent tendency to sensual lust and the latent tendency to conceit.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.