[1481] Whoever does not fully understand the latent tendency to sensual lust (kāmarāgānusaya) and the latent tendency to repulsion (paṭighānusaya) from whatever [place], does he not fully understand the latent tendency to conceit (mānānusaya) from that [place]?
One endowed with the highest path (aggamagga-samaṅgī) — as regards the two feelings (vedanā) in the sense-sphere element (kāmadhātu), the form element (rūpadhātu), and the formless element (arūpadhātu) — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to conceit therefrom. That same person — as regards painful feeling and the unincluded (apariyāpanna) — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, and does not fully understand the latent tendency to conceit. Setting aside the two persons endowed with the paths, the remaining persons everywhere do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion, and do not fully understand the latent tendency to conceit.
Or rather, whoever does not fully understand the latent tendency to conceit from whatever [place], does he not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from that [place]?
One endowed with the path of non-returning (anāgāmimagga-samaṅgī) — as regards painful feeling — does not fully understand the latent tendency to conceit and the latent tendency to sensual lust therefrom, but it is not the case that he does not fully understand the latent tendency to repulsion therefrom. That same person — as regards the two feelings in the sense-sphere element — does not fully understand the latent tendency to conceit and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to sensual lust therefrom. That same person — as regards the form element, the formless element, and the unincluded — does not fully understand the latent tendency to conceit therefrom, and does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion. Setting aside the two persons endowed with the paths, the remaining persons everywhere do not fully understand the latent tendency to conceit, and do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion.
Whoever does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from whatever [place], does he not fully understand the latent tendency to view (diṭṭhānusaya) … the latent tendency to doubt (vicikicchānusaya) from that [place]?
The eighth person (aṭṭhamaka) — as regards the three feelings in the sense-sphere element, the form element, and the formless element — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to doubt therefrom. That same person — as regards the unincluded — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, and does not fully understand the latent tendency to doubt. Setting aside the one endowed with the path of non-returning and the eighth person, the remaining persons everywhere do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion, and do not fully understand the latent tendency to doubt.
Or rather, whoever does not fully understand the latent tendency to doubt from whatever [place], does he not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from that [place]?
One endowed with the path of non-returning — as regards painful feeling — does not fully understand the latent tendency to doubt and the latent tendency to sensual lust therefrom, but it is not the case that he does not fully understand the latent tendency to repulsion therefrom. That same person — as regards the two feelings in the sense-sphere element — does not fully understand the latent tendency to doubt and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to sensual lust therefrom. That same person — as regards the form element, the formless element, and the unincluded — does not fully understand the latent tendency to doubt therefrom, and does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion. Setting aside the one endowed with the path of non-returning and the eighth person, the remaining persons everywhere do not fully understand the latent tendency to doubt, and do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion.
Whoever does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from whatever [place], does he not fully understand the latent tendency to lust for existence (bhavarāgānusaya) from that [place]?
One endowed with the highest path — as regards the form element and the formless element — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to lust for existence therefrom. That same person — as regards the three feelings in the sense-sphere element and the unincluded — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, and does not fully understand the latent tendency to lust for existence. Setting aside the two persons endowed with the paths, the remaining persons everywhere do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion, and do not fully understand the latent tendency to lust for existence.
Or rather, whoever does not fully understand the latent tendency to lust for existence from whatever [place], does he not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from that [place]?
One endowed with the path of non-returning — as regards painful feeling — does not fully understand the latent tendency to lust for existence and the latent tendency to sensual lust therefrom, but it is not the case that he does not fully understand the latent tendency to repulsion therefrom. That same person — as regards the two feelings in the sense-sphere element — does not fully understand the latent tendency to lust for existence and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to sensual lust therefrom. That same person — as regards the form element, the formless element, and the unincluded — does not fully understand the latent tendency to lust for existence therefrom, and does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion. Setting aside the two persons endowed with the paths, the remaining persons everywhere do not fully understand the latent tendency to lust for existence, and do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion.
Whoever does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from whatever [place], does he not fully understand the latent tendency to ignorance (avijjānusaya) from that [place]?
One endowed with the highest path — as regards the three feelings in the sense-sphere element, the form element, and the formless element — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to ignorance therefrom. That same person — as regards the unincluded — does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion therefrom, and does not fully understand the latent tendency to ignorance. Setting aside the two persons endowed with the paths, the remaining persons everywhere do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion, and do not fully understand the latent tendency to ignorance.
Or rather, whoever does not fully understand the latent tendency to ignorance from whatever [place], does he not fully understand the latent tendency to sensual lust and the latent tendency to repulsion from that [place]?
One endowed with the path of non-returning — as regards painful feeling — does not fully understand the latent tendency to ignorance and the latent tendency to sensual lust therefrom, but it is not the case that he does not fully understand the latent tendency to repulsion therefrom. That same person — as regards the two feelings in the sense-sphere element — does not fully understand the latent tendency to ignorance and the latent tendency to repulsion therefrom, but it is not the case that he does not fully understand the latent tendency to sensual lust therefrom. That same person — as regards the form element, the formless element, and the unincluded — does not fully understand the latent tendency to ignorance therefrom, and does not fully understand the latent tendency to sensual lust and the latent tendency to repulsion. Setting aside the two persons endowed with the paths, the remaining persons everywhere do not fully understand the latent tendency to ignorance, and do not fully understand the latent tendency to sensual lust and the latent tendency to repulsion.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.