[1442] Whoever fully understands the latent tendency of sensual lust (kāmarāgānusaya) from some place, does he fully understand the latent tendency of repulsion (paṭighānusaya) from that place?
No.
Or rather, whoever fully understands the latent tendency of repulsion from some place, does he fully understand the latent tendency of sensual lust from that place?
No.
Whoever fully understands the latent tendency of sensual lust from some place, does he fully understand the latent tendency of conceit (mānānusaya) from that place?
He fully understands that which stands in the same place as it (tadekaṭṭha).
Or rather, whoever fully understands the latent tendency of conceit from some place, does he fully understand the latent tendency of sensual lust from that place?
No.
Whoever fully understands the latent tendency of sensual lust from some place, does he fully understand the latent tendency of view (diṭṭhānusaya) … the latent tendency of doubt (vicikicchānusaya) from that place?
No.
Or rather, whoever fully understands the latent tendency of doubt from some place, does he fully understand the latent tendency of sensual lust from that place?
The eighth person (aṭṭhamaka) — in painful feeling (dukkhā vedanā), in the form element (rūpadhātu), and in the formless element (arūpadhātu) — fully understands the latent tendency of doubt from that place, but he does not fully understand the latent tendency of sensual lust from that place. That same person — in the two feelings in the sense-sphere element (kāmadhātu) — fully understands the latent tendency of doubt from that place, and he fully understands the latent tendency of sensual lust that stands in the same place as it.
Whoever fully understands the latent tendency of sensual lust from some place, does he fully understand the latent tendency of lust for existence (bhavarāgānusaya) from that place?
No.
Or rather, whoever fully understands the latent tendency of lust for existence from some place, does he fully understand the latent tendency of sensual lust from that place?
No.
Whoever fully understands the latent tendency of sensual lust from some place, does he fully understand the latent tendency of ignorance (avijjānusaya) from that place?
He fully understands that which stands in the same place as it.
Or rather, whoever fully understands the latent tendency of ignorance from some place, does he fully understand the latent tendency of sensual lust from that place?
No.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.