[1482] From wherever a person does not fully understand (parijānāti) the latent tendency of sensual lust (kāmarāgānusaya), the latent tendency of repulsion (paṭighānusaya), and the latent tendency of conceit (mānānusaya) — does he not fully understand the latent tendency of views (diṭṭhānusaya) … the latent tendency of doubt (vicikicchānusaya) from there?
The eighth person (aṭṭhamaka) — in the three feelings (vedanā) in the sense-desire element (kāmadhātu), in the form element (rūpadhātu), in the formless element (arūpadhātu): he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of doubt from there. That same person — in the unincluded (apariyāpanna): he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there, and he does not fully understand the latent tendency of doubt. Excepting the two persons endowed with the paths (maggasamaṅgī) and the eighth person, the remaining persons, everywhere, do not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit, and do not fully understand the latent tendency of doubt.
Or rather: from wherever a person does not fully understand the latent tendency of doubt — does he not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there?
One endowed with the path of non-returning (anāgāmimagga) — in painful feeling (dukkhā vedanā): he does not fully understand the latent tendency of doubt, the latent tendency of sensual lust, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of repulsion from there. That same person — in the two feelings in the sense-desire element: he does not fully understand the latent tendency of doubt, the latent tendency of repulsion, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of sensual lust from there. That same person — in the form element, in the formless element, in the unincluded: he does not fully understand the latent tendency of doubt from there, and he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit. One endowed with the highest path (aggamagga) — in the two feelings in the sense-desire element, in the form element, in the formless element: he does not fully understand the latent tendency of doubt, the latent tendency of sensual lust, and the latent tendency of repulsion from there, but it is not the case that he does not fully understand the latent tendency of conceit from there. That same person — in painful feeling, in the unincluded: he does not fully understand the latent tendency of doubt from there, and he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit. Excepting the two persons endowed with the paths and the eighth person, the remaining persons, everywhere, do not fully understand the latent tendency of doubt, and do not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit.
From wherever a person does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit — does he not fully understand the latent tendency of lust for existence (bhavarāgānusaya) from there?
Yes.
Or rather: from wherever a person does not fully understand the latent tendency of lust for existence — does he not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there?
One endowed with the path of non-returning — in painful feeling: he does not fully understand the latent tendency of lust for existence, the latent tendency of sensual lust, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of repulsion from there. That same person — in the two feelings in the sense-desire element: he does not fully understand the latent tendency of lust for existence, the latent tendency of repulsion, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of sensual lust from there. That same person — in the form element, in the formless element, in the unincluded: he does not fully understand the latent tendency of lust for existence from there, and he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit. One endowed with the highest path — in the two feelings in the sense-desire element: he does not fully understand the latent tendency of lust for existence, the latent tendency of sensual lust, and the latent tendency of repulsion from there, but it is not the case that he does not fully understand the latent tendency of conceit from there. That same person — in painful feeling, in the unincluded: he does not fully understand the latent tendency of lust for existence from there, and he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit. Excepting the two persons endowed with the paths, the remaining persons, everywhere, do not fully understand the latent tendency of lust for existence, and do not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit.
From wherever a person does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit — does he not fully understand the latent tendency of ignorance (avijjānusaya) from there?
One endowed with the highest path — in painful feeling: he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of ignorance from there. That same person — in the unincluded: he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there, and he does not fully understand the latent tendency of ignorance. Excepting the two persons endowed with the paths, the remaining persons, everywhere, do not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit, and do not fully understand the latent tendency of ignorance.
Or rather: from wherever a person does not fully understand the latent tendency of ignorance — does he not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit from there?
One endowed with the path of non-returning — in painful feeling: he does not fully understand the latent tendency of ignorance, the latent tendency of sensual lust, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of repulsion from there. That same person — in the two feelings in the sense-desire element: he does not fully understand the latent tendency of ignorance, the latent tendency of repulsion, and the latent tendency of conceit from there, but it is not the case that he does not fully understand the latent tendency of sensual lust from there. That same person — in the form element, in the formless element, in the unincluded: he does not fully understand the latent tendency of ignorance from there, and he does not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit. Excepting the two persons endowed with the paths, the remaining persons, everywhere, do not fully understand the latent tendency of ignorance, and do not fully understand the latent tendency of sensual lust, the latent tendency of repulsion, and the latent tendency of conceit.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.