[1450] Whoever fully understands (parijānāti) the latent tendency of sensual lust (kāmarāgānusaya), the latent tendency of repulsion (paṭighānusaya), the latent tendency of conceit (mānānusaya), and the latent tendency of view (diṭṭhānusaya) from whatever place, does he fully understand the latent tendency of doubt (vicikicchānusaya) from that place?
There is none.
Or rather, 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, the latent tendency of conceit, and the latent tendency of view from that place?
The eighth person (aṭṭhamaka) — as regards the form element (rūpadhātu) and the formless element (arūpadhātu): he fully understands from that place the latent tendency of doubt and the latent tendency of view, and he fully understands the latent tendency of conceit standing in the same place therewith (tadekaṭṭha); but he does not fully understand from that place the latent tendency of sensual lust and the latent tendency of repulsion. That same person — as regards the two feelings (vedanā) in the sensual element (kāmadhātu): he fully understands from that place the latent tendency of doubt and the latent tendency of view, and he fully understands the latent tendency of sensual lust and the latent tendency of conceit standing in the same place therewith; but he does not fully understand from that place the latent tendency of repulsion. That same person — as regards painful feeling (dukkhā vedanā): he fully understands from that place the latent tendency of doubt and the latent tendency of view, and he fully understands the latent tendency of repulsion standing in the same place therewith; but he does not fully understand from that place the latent tendency of sensual lust and the latent tendency of conceit. …
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.