[1452] Whoever fully understands (parijānāti) the latent tendency (anusaya) to sensual lust (kāmarāgānusaya), the latent tendency to repulsion (paṭighānusaya), the latent tendency to conceit (mānānusaya), the latent tendency to views (diṭṭhānusaya), the latent tendency to doubt (vicikicchānusaya), and the latent tendency to lust for existence (bhavarāgānusaya) from a given [basis], does he fully understand the latent tendency to ignorance (avijjānusaya) therefrom?
There is none.
Or rather, whoever fully understands the latent tendency to ignorance from a given [basis], does he fully understand 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 therefrom?
One endowed with the supreme path (aggamaggasamaṅgī), with respect to painful feeling (vedanā)—he fully understands the latent tendency to ignorance therefrom, but he does not fully understand 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 therefrom. That same person, with respect to the two feelings in the sense-sphere element (kāmadhātu)—he fully understands the latent tendency to ignorance and the latent tendency to conceit therefrom, but he does not fully understand 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 therefrom. That same person, with respect to the form element (rūpadhātu) and the formless element (arūpadhātu)—he fully understands the latent tendency to ignorance, the latent tendency to conceit, and the latent tendency to lust for existence therefrom, but he does not fully understand the latent tendency to sensual lust, the latent tendency to repulsion, the latent tendency to views, and the latent tendency to doubt therefrom.
The forward order (anuloma) is concluded.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.