[1449] Whoever fully understands the latent tendency of sensual lust (kāmarāgānusaya), the latent tendency of repulsion (paṭighānusaya), and the latent tendency of conceit (mānānusaya) from whatever place, does he fully understand the latent tendency of view (diṭṭhānusaya) … the latent tendency of doubt (vicikicchānusaya) from that place?
There is none.
Or else, whoever fully understands the latent tendency of doubt from whatever place, does he fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from that place?
The eighth person (aṭṭhamaka), in regard to the form element (rūpadhātu) and the formless element (arūpadhātu): he fully understands the latent tendency of doubt from there, and he fully understands the latent tendency of conceit that stands in the same place as it (tadekaṭṭha); but he does not fully understand the latent tendency of sensual lust and the latent tendency of repulsion from there. That same person, in regard to the two feelings (vedanā) in the sense-sphere element (kāmadhātu): he fully understands the latent tendency of doubt from there, and he fully understands the latent tendency of sensual lust and the latent tendency of conceit that stand in the same place as it; but he does not fully understand the latent tendency of repulsion from there. That same person, in regard to painful feeling (dukkhā vedanā): he fully understands the latent tendency of doubt from there, and he fully understands the latent tendency of repulsion that stands in the same place as it; but he does not fully understand the latent tendency of sensual lust and the latent tendency of conceit from there.
Whoever fully understands the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from whatever place, does he fully understand the latent tendency of lust for existence (bhavarāgānusaya) from that place?
There is none.
Or else, whoever fully understands the latent tendency of lust for existence from whatever place, does he fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from that place?
He fully understands the latent tendency of conceit.
Whoever fully understands the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from whatever place, does he fully understand the latent tendency of ignorance (avijjānusaya) from that place?
There is none.
Or else, whoever fully understands the latent tendency of ignorance from whatever place, does he fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from that place?
One endowed with the highest path (aggamaggasamaṅgī), in regard to painful feeling: he fully understands the latent tendency of ignorance from there; but he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there. That same person, in regard to the two feelings in the sense-sphere element, and in regard to the form element and the formless element: he fully understands the latent tendency of ignorance and the latent tendency of conceit from there; but he does not fully understand the latent tendency of sensual lust and the latent tendency of repulsion from there.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.