Path and Not-Path

The knowledge that stands, having known both path and not-path thus: "this is the path, this is not the path" — this is called "purification by knowledge and vision of what is path and what is not path."

One desiring to accomplish this must first make the effort at the methodical insight reckoned as comprehension by groups. Why? Because knowledge of path and not-path comes about for one who has embarked on insight once illumination and the rest have arisen; and for one who has embarked on insight, illumination and the rest arise once comprehension by groups — insight's own starting point — has been undertaken. This is why this topic has been set out immediately after purification by overcoming doubt. Moreover, since knowledge of path and not-path arises while full understanding by scrutiny is in progress, and full understanding by scrutiny follows immediately upon full understanding as the known, for this reason too, one desiring to accomplish purification by knowledge and vision of path and not-path must first make the effort at comprehension by groups.

Herein is the determination: there are three kinds of mundane full understanding — full understanding as the known, full understanding by scrutiny, and full understanding by abandoning. With reference to these it was said: "the wisdom of direct knowledge is knowledge in the sense of the known. The wisdom of full understanding is knowledge in the sense of scrutiny. The wisdom of abandoning is knowledge in the sense of relinquishment." Herein, the wisdom that occurs by way of discerning the individual characteristic of each and every state — thus: "matter has the characteristic of being deformed, feeling has the characteristic of being felt" — is called full understanding as the known. The wisdom of insight that has a state's characteristic as its object, occurring by imposing the general characteristic on those same states, by the method beginning "matter is impermanent, feeling is impermanent" — this is called full understanding by scrutiny. But the wisdom of insight that has a state's characteristic as its object, occurring, with respect to those same states, by way of abandoning the perception of permanence and the rest — this is called full understanding by abandoning.

Herein, the domain of full understanding as the known runs from the delimitation of formations up to the grasping of conditions; for within this stretch, the penetration of states' individual characteristics alone predominates. The domain of full understanding by scrutiny, however, runs from comprehension by groups up to the contemplation of rise and fall; for within this stretch, the penetration of the general characteristic alone predominates. The domain of full understanding by abandoning begins with the contemplation of dissolution and continues beyond it; for from that point on, contemplating as impermanent, one abandons the perception of permanence; contemplating as suffering, the perception of pleasure; contemplating as not-self, the perception of self; growing disenchanted, one abandons delight; becoming dispassionate, one abandons lust; causing cessation, one abandons origination; relinquishing, one abandons grasping — thus the seven contemplations that accomplish the abandoning of the perception of permanence and the rest predominate here. Thus, since the delimitation of formations and the grasping of conditions have already been accomplished within these three kinds of full understanding, this yogin has already attained full understanding as the known, and the remaining two are still to be attained. Hence it was said: "since knowledge of path and not-path arises while full understanding by scrutiny is in progress, and full understanding by scrutiny follows immediately upon full understanding as the known, for this reason too, one desiring to accomplish purification by knowledge and vision of path and not-path must first make the effort at comprehension by groups."

Herein, this is the canonical text:

"How is there knowledge of comprehension, which is the wisdom of determining, by way of summary, past, future, and present states? Whatever matter, past, future, or present, internal or … and so on … far or near, all such matter is determined as impermanent — this is one comprehension. It is determined as suffering — this is one comprehension. It is determined as not-self — this is one comprehension. Whatever feeling … and so on … whatever consciousness … and so on … is determined as not-self — this is one comprehension.

"The eye … and so on … aging-and-death, past, future, or present, is determined as impermanent — this is one comprehension. It is determined as suffering, as not-self — this is one comprehension.

"Matter, past, future, or present, is impermanent in the sense of ending, suffering in the sense of being fearsome, not-self in the sense of having no core" — this is knowledge of comprehension, the wisdom of determining by way of summary. Feeling … consciousness … the eye … and so on … aging-and-death … and so on … is knowledge of comprehension.

"Matter, past, future, or present, is impermanent, conditioned, dependently arisen, subject to ending, subject to passing away, subject to fading away, subject to cessation" — this is knowledge of comprehension, the wisdom of determining by way of summary. Feeling … consciousness … the eye … aging-and-death, past, future, or present, is impermanent, conditioned … and so on … subject to cessation" — this is knowledge of comprehension, the wisdom of determining by way of summary.

"Dependent on birth is aging-and-death; when birth is absent, there is no aging-and-death" — this is knowledge of comprehension, the wisdom of determining by way of summary. "In the past time too, in the future time too, dependent on birth is aging-and-death; when birth is absent, there is no aging-and-death" — this is knowledge of comprehension. "Dependent on being is birth … and so on … dependent on ignorance are the formations; when ignorance is absent, there are no formations" — this is knowledge of comprehension. "In the past time too, in the future time too, dependent on ignorance are the formations; when ignorance is absent, there are no formations" — this is knowledge of comprehension.

"That is knowledge in the sense of the known. It is wisdom in the sense of understanding. Hence it is called: knowledge of comprehension, the wisdom of determining, by way of summary, past, future, and present states."

Herein, by this abbreviation "the eye … and so on … aging-and-death," it should be understood that the following categories of states are compressed: the states occurring at the doors together with their doors and objects, the five aggregates, the six doors, the six objects, the six kinds of consciousness, the six contacts, the six feelings, the six perceptions, the six volitions, the six cravings, the six kinds of applied thought, the six kinds of sustained thought, the six elements, the ten kasiṇas, the thirty-two parts, the twelve bases, the eighteen elements, the twenty-two faculties, the three elements, the nine modes of being, the four jhānas, the four boundless states, the four immaterial attainments, and the twelve factors of dependent origination.

For this was said in the Description of What Is to Be Directly Known:

"Bhikkhus, everything is to be directly known. And what, bhikkhus, is everything that is to be directly known? The eye, bhikkhus, is to be directly known. Visible forms … eye-consciousness … eye-contact … and whatever feeling — pleasant, painful, or neither-painful-nor-pleasant — arises dependent on eye-contact, that too is to be directly known. The ear … and so on … and whatever feeling arises dependent on mind-contact, that too is to be directly known. Matter … and so on … consciousness … the eye … and so on … the mind … visible forms … and so on … mind-objects … eye-consciousness … and so on … mind-consciousness … eye-contact … and so on … mind-contact …. Feeling born of eye-contact … and so on … feeling born of mind-contact … perception of visible form … and so on … perception of mind-objects … volition regarding visible form … and so on … volition regarding mind-objects … craving for visible form … and so on … craving for mind-objects … applied thought about visible form … and so on … applied thought about mind-objects … sustained thought about visible form … and so on … sustained thought about mind-objects …. The earth element … and so on … the consciousness element … the earth kasiṇa … and so on … the consciousness kasiṇa … the hairs … and so on … the urine … the brain …. The eye-base … and so on … the mind-object-base … the eye-element … and so on … the mind-element … the mind-consciousness-element … the eye faculty … and so on … the faculty of one who has known the final knowledge …. The sense-sphere element, the form-sphere element, the formless-sphere element; sense-sphere being, form-sphere being, formless-sphere being; percipient being, non-percipient being, neither-percipient-nor-non-percipient being; one-constituent being, four-constituent being, five-constituent being …. The first jhāna … and so on … the fourth jhāna; the liberation of mind through loving-kindness … and so on … the liberation of mind through equanimity; the attainment of the base of infinite space … and so on … the attainment of the base of neither-perception-nor-non-perception; ignorance is to be directly known … and so on … aging-and-death is to be directly known."

Since this was stated there in detail, here it is all compressed by way of abbreviation. Now, among these compressed categories, whatever supramundane states have been included should not be taken up in this context, since they are not susceptible to comprehension. And even among those that are susceptible to comprehension, one should begin one's comprehension with whichever of them are evident to oneself and come easily within one's grasp.

Herein, this is the application of the procedure by way of the aggregates, taking matter as the starting point: "whatever matter … and so on … all such matter" is determined as impermanent — this is one comprehension; determined as suffering, as not-self — this is one comprehension. To this extent, this monk, having delimited all matter indefinitely designated as "whatever matter" by eleven occasions — the threefold past-future-present together with the four pairs beginning with internal-and-external — determines all matter as impermanent; he comprehends it as "impermanent."

How? By the method stated further on. For this was said: "matter, past, future, or present, is impermanent in the sense of ending."

Therefore: whatever matter is past — since it has ended in just the past, and has not reached this present existence — is impermanent in the sense of ending.

Whatever is future will arise in the immediately following existence, and will end right there, without going on to any existence beyond that — thus it is impermanent in the sense of ending.

Whatever matter is present ends right here, and does not go on from here — thus it is impermanent in the sense of ending.

Whatever is internal ends as internal alone, and does not become external — thus it is impermanent in the sense of ending.

Whatever is external … and so on … gross … and so on … subtle … and so on … inferior … and so on … superior … and so on … far … and so on … near, ends right there too, and does not become distant — thus he comprehends it as impermanent in the sense of ending.

All of this together, by way of "impermanent in the sense of ending," is one comprehension. By way of its divisions, however, it is elevenfold.

And all of that same matter is suffering in the sense of being fearsome. "In the sense of being fearsome" means: because it carries danger within it. For whatever is impermanent brings fear, just as it did for the gods in the Lion Simile Sutta. Thus this too, by way of "suffering in the sense of being fearsome," is one comprehension. By way of its divisions, however, it is elevenfold.

And just as it is suffering, so too is all of that same matter not-self in the sense of having no core. "In the sense of having no core" means: because of the absence of the core of a self as conceived thus — "a self that dwells within, that acts, that experiences, that is self-determining." For whatever is impermanent and suffering cannot even ward off its own impermanence or the affliction of rising and falling — how then could it have the nature of an agent and the rest? Hence it was said: "for if, bhikkhus, this matter were self, this matter would not lead to affliction" and so on. Thus this too, by way of "not-self in the sense of having no core," is one comprehension. By way of its divisions, however, it is elevenfold. This same method applies to feeling and the rest.

But since whatever is impermanent is, by rule, also divided into conditioned and so on, therefore, in order to show a further method for that, or to show attention proceeding by way of various aspects, the canonical text was stated once again: "matter, past, future, or present, is impermanent, conditioned, dependently arisen, subject to ending, subject to passing away, subject to fading away, subject to cessation." This same method applies to feeling and the rest.

In order to make this same comprehension of the five aggregates as impermanent, suffering, and not-self firmly established, there is that which the Blessed One set forth in the analysis of the question: "by which forty aspects does one gain conformable acceptance? By which forty aspects does one enter upon the fixed course of rightness?" —

"Seeing the five aggregates as impermanent, as suffering, as a disease, as a boil, as a dart, as affliction, as illness, as alien, as disintegrating, as a calamity, as a misfortune, as danger, as a menace, as fickle, as breaking up, as unstable, as no protection, as no shelter, as no refuge, as empty, as vain, as void, as not-self, as a wretchedness, as subject to change, as coreless, as the root of wretchedness, as a murderer, as subject to annihilation, as tainted by the cankers, as conditioned, as Māra's bait, as subject to birth, subject to aging, subject to sickness, subject to death, subject to sorrow, subject to lamentation, subject to despair, subject to defilement" —

by these forty aspects —

"One seeing the five aggregates as impermanent gains conformable acceptance. One seeing that the cessation of the five aggregates is the permanent Nibbāna enters upon the fixed course of rightness" — by this and similar methods,

in analyzing conformity-knowledge, the comprehension of impermanence and the rest was stated by way of its divisions. By way of that as well, he comprehends these five aggregates.

How? He sees each aggregate: by reason of its not being everlasting and of its having a beginning and an end, as impermanent; by reason of its being afflicted by arising and passing away, and of its being a basis for suffering, as suffering; by reason of its having to be kept going by conditions, and of its being the root of disease, as a disease; by reason of its being pierced by the stake of suffering, of its oozing forth the impurity of the defilements, and of its being swollen, ripened, and burst open by arising, aging, and breaking up, as a boil; by reason of its generating affliction, of its stabbing from within, and of its being hard to extract, as a dart; by reason of its being blameworthy, of its bringing no growth, and of its being a basis for wretchedness, as affliction; by reason of its generating a state of unfreedom, and of its being the proximate cause of illness, as illness; by reason of its being beyond one's control, and of its not submitting to one's will, as alien; by reason of its crumbling away through sickness, aging, and death, as disintegrating; by reason of its bringing manifold misfortunes, as a calamity; by reason of its bringing vast, unforeseen harms, and of its being the basis for every misfortune, as a misfortune; by reason of its being a mine of every fear, and of its being the very opposite of the supreme relief reckoned as the stilling of suffering, as danger; by reason of its being pursued by manifold harms, of its being beset by faults, and of its not being fit to be tolerated, like a menacing visitation, as a menace; by reason of its being shaken both by sickness, aging, and death, and by the worldly conditions of gain and loss and the rest, as fickle; by reason of its being by nature liable to break up, whether through external assault or of its own accord, as breaking up; by reason of its falling into every kind of condition, and of its having no stability, as unstable; by reason of its providing no protection, and of its being unable to secure any real safety, as no protection; by reason of its not being fit to be relied upon, and of its failing to perform the function of a shelter even for those who do rely on it, as no shelter; by reason of its having no capacity to save from fear those who depend on it, as no refuge; by reason of its being empty of the permanence, beauty, pleasure, and selfhood that are imagined of it, as empty; by reason of that same emptiness, or of its being of little worth, as vain — for even what is of little worth is called "vain" in ordinary speech; by reason of its being devoid of an owner, an indweller, an agent, an experiencer, and a director, as void; by reason of its own having-no-owner and the like, as not-self; by reason of the suffering inherent in its occurrence, and of suffering's own wretchedness, as a wretchedness — or else, it "goes," that is, "proceeds," toward wretchedness (ādīna), a term for a destitute person, and since the aggregates, too, are simply destitute, by reason of their resembling wretchedness, as a wretchedness; by reason of its nature to change in two ways, through aging and through death, as subject to change; by reason of its weakness, and of its being as easily broken as soft, sapless wood, as coreless; by reason of its being the cause of wretchedness, as the root of wretchedness; by reason of its striking down through misplaced trust, like an enemy wearing a friend's face, as a murderer; by reason of its having departed from being, and of its having arisen from prior non-being, as subject to annihilation; by reason of its being the proximate cause of the cankers, as tainted by the cankers; by reason of its being fashioned by causes and conditions, as conditioned; by reason of its being the bait of death-as-Māra and of the defilements-as-Māra, as Māra's bait; by reason of its nature to be born, to age, to sicken, and to die, as subject to birth, subject to aging, subject to sickness, subject to death; by reason of its being the cause of sorrow, lamentation, and despair, as subject to sorrow, subject to lamentation, subject to despair; and by reason of its nature to be the domain of the defilements of craving, views, and misconduct, as subject to defilement. Thus he comprehends by way of the comprehension of impermanence and the rest, stated according to its divisions.

Herein: the aspects "impermanent," "disintegrating," "fickle," "breaking up," "unstable," "subject to change," "coreless," "subject to annihilation," "conditioned," and "subject to death" — taking ten for each aggregate — make fifty contemplations of impermanence. The aspects "alien," "empty," "vain," "void," and "not-self" — taking five for each aggregate — make twenty-five contemplations of not-self. The remaining aspects, "suffering," "disease," and the rest, taking twenty-five for each aggregate, make one hundred and twenty-five contemplations of suffering.

Thus, for one who comprehends the five aggregates by this two-hundred-fold division of the comprehension of impermanence and the rest, that comprehension of impermanence, suffering, and not-self reckoned as methodical insight becomes firmly established. This, so far, is the procedure for undertaking comprehension, in accordance with the canonical method.

But for one who, even while making the effort at methodical insight in this way, does not succeed in that methodical insight, the faculties should be made sharp by way of the nine aspects stated thus: "the faculties become sharp by nine aspects — one sees only the destruction of whatever formations arise, one accomplishes this by respectful action, by sustained action, by suitable action, by grasping the sign of concentration, by cultivating the enlightenment factors in due order, by establishing indifference toward body and life, by overcoming through renunciation, and by not stopping midway." Having made the faculties sharp by way of these nine stated aspects, and, by the method already stated in the Description of the Earth Kasiṇa, avoiding the seven unsuitable things and cultivating the seven suitable things, he should comprehend matter at one time, the immaterial at another. Comprehending matter, he should see the arising of matter.

That is: this matter is generated by four causes, beginning with kamma. Herein, for all beings, matter being generated first arises from kamma. For at the very moment of rebirth-linking, in the case of womb-born beings, thirty material phenomena arise by way of three continuities, reckoned as the heart-basis-decad, the body-decad, and the sex-decad; and these arise at the very moment of the rebirth-linking consciousness's arising. And just as at the moment of arising, so too at the moment of persisting and at the moment of dissolution.

Herein, matter is slow to cease, heavy to change; mind is quick to cease, light to change. Hence it was said: "I do not see, bhikkhus, any other single thing so quick to change as the mind, bhikkhus." For while matter persists, the life-continuum consciousness arises and ceases as many as sixteen times. Consciousness's moment of arising, moment of persisting, and moment of dissolution are all alike in duration. Matter's moments of arising and dissolution alone are light, resembling those of consciousness; but its moment of persisting is great, lasting for as long as sixteen states of consciousness arise and cease. At the moment of the rebirth-linking consciousness's arising, matter arises that has reached the standing phase; dependent on this matter, already arisen and standing, as its physical pre-arisen basis, the second life-continuum arises. Dependent on the matter that arose together with that rebirth-linking consciousness, now reaching its standing phase, as pre-arisen basis, the third life-continuum arises. By this method the occurrence of consciousness should be understood for as long as life lasts. But for one near death, sixteen states of consciousness arise dependent on a single instance of matter that has reached its standing phase as pre-arisen basis.

The matter arisen at the moment of the rebirth-linking consciousness's own arising ceases together with the sixteenth state of consciousness counting up from the rebirth-linking consciousness. That arisen at its standing moment ceases together with the arising moment of the seventeenth. That arisen at its dissolution moment ceases upon reaching the standing moment of the seventeenth. For as long as the course of life continues, it proceeds in just this way. For beings of spontaneous birth as well, seventy material phenomena, by way of seven continuities, proceed in just this same way.

Herein, the following division should be understood: kamma, kamma-originated matter, kamma-as-condition, kamma-as-condition mind-originated matter, kamma-as-condition nutriment-originated matter, and kamma-as-condition temperature-originated matter. Herein, kamma is wholesome and unwholesome volition. Kamma-originated matter is the resultant aggregates, and matter numbering about seventy, beginning with the eye-decad. Kamma-as-condition is that same kamma, since kamma also serves as a supporting condition for kamma-originated matter. Kamma-as-condition mind-originated matter is matter originated by resultant consciousness. Kamma-as-condition nutriment-originated matter is this: the nutritive essence, having reached its standing phase within kamma-originated matter, generates another nutritive-essence-octad; and within that, another still — in this way it sustains four or five successive occurrences. Kamma-as-condition temperature-originated matter is this: the kamma-born fire element, having reached its standing phase, generates a temperature-originated nutritive-essence-octad; and within that, another still — in this way it sustains four or five successive occurrences. This, then, is how the arising of kamma-born matter should be seen.

Among mind-born matter as well, the following division should be understood: mind, mind-originated matter, mind-as-condition, mind-as-condition nutriment-originated matter, and mind-as-condition temperature-originated matter. Herein, mind is the eighty-nine states of consciousness.

"Among these, thirty-two states of consciousness, twenty-six, nineteen, and sixteen, are held to be productive of matter, of bodily posture, and of intimation, respectively, in these four groupings."

For, from the sense sphere, eight wholesome, twelve unwholesome, ten functional minds excluding the mind-element, and, from the wholesome and functional, two minds accompanying direct knowledge — these thirty-two states of consciousness generate matter, bodily posture, and intimation. The remaining ten form-sphere minds excluding the resultants, the eight immaterial-sphere minds, and the eight supramundane states of consciousness — these twenty-six states of consciousness generate matter and bodily posture, but not intimation. The ten sense-sphere life-continuum states of consciousness, the five form-sphere ones, the three mind-element states, and the one rootless resultant mind-consciousness-element accompanied by joy — these nineteen states of consciousness generate matter alone, neither bodily posture nor intimation. The two sets of five sense-consciousnesses, the rebirth-linking consciousness of all beings, the death-consciousness of those whose cankers are destroyed, and the four immaterial resultants — these sixteen states of consciousness generate neither matter, nor bodily posture, nor intimation. And as for those among these that do generate matter, they do not do so at the moment of persisting or the moment of dissolution, since consciousness is weak at those times; rather, it is strong at the moment of arising, and so it is at that time that, dependent on its pre-arisen physical basis, it generates matter.

Mind-originated matter is the three immaterial aggregates, and matter of seventeen kinds: the sound-nonad, bodily intimation, verbal intimation, the space-element, lightness, malleability, wieldiness, growth, and continuity. Mind-as-condition is the four-origin matter referred to thus: "mental and mind-associated states arisen after are a condition for this body, already arisen before." Mind-as-condition nutriment-originated matter is this: the nutritive essence, having reached its standing phase within mind-originated matter, generates another nutritive-essence-octad; in this way it sustains two or three successive occurrences. Mind-as-condition temperature-originated matter is this: the temperature-element originated by mind, having reached its standing phase, generates another nutritive-essence-octad; in this way it sustains two or three successive occurrences. This is how the arising of mind-born matter should be seen.

Among nutriment-born matter as well, the following division should be understood: nutriment, nutriment-originated matter, nutriment-as-condition, nutriment-as-condition nutriment-originated matter, and nutriment-as-condition temperature-originated matter. Herein, nutriment is physical nutriment. Nutriment-originated matter is fourteen kinds of matter — the nutritive-essence-octad, the space-element, lightness, malleability, wieldiness, growth, and continuity — originated by the nutritive essence that, having obtained the already-clung-to kamma-born matter as its condition and become established within it, has reached its standing phase. Nutriment-as-condition is the four-origin matter referred to thus: "physical nutriment is a condition for this body by way of nutriment-condition." Nutriment-as-condition nutriment-originated matter is this: the nutritive essence, having reached its standing phase within nutriment-originated matter, generates another nutritive-essence-octad, and within that, another still — in this way it sustains ten or twelve successive occurrences. Food eaten on a single day sustains the body for as long as seven days; but divine nutritive essence sustains it for a month, even two months. Food eaten by a mother, too, permeates the child's body and generates matter there; food smeared on the body likewise generates matter. Kamma-born nutriment is called "already-clung-to nutriment"; it too, having reached its standing phase, generates matter, and within that, the nutritive essence generates another — in this way it sustains four or five successive occurrences. Nutriment-as-condition temperature-originated matter is this: the fire-element originated by nutriment, having reached its standing phase, generates a temperature-originated nutritive-essence-octad. Herein, this nutriment is a condition, by way of producing, for the things originated by nutriment, and, for the rest, by way of the conditions of support, presence, nutriment, and non-disappearance. This is how the arising of nutriment-born matter should be seen.

Among temperature-born matter as well, the following division should be understood: temperature, temperature-originated matter, temperature-as-condition, temperature-as-condition temperature-originated matter, and temperature-as-condition nutriment-originated matter. Herein, temperature is the four-origin fire-element, and it is of two kinds: hot temperature and cold temperature. Temperature-originated matter is this: the four-origin temperature, having obtained the already-clung-to body as its condition and reached its standing phase, generates matter within the body — fifteen kinds, namely the sound-nonad, the space-element, lightness, malleability, wieldiness, growth, and continuity. Temperature-as-condition is this: temperature is a condition for the occurrence and destruction of the four-origin material phenomena. Temperature-as-condition temperature-originated matter is this: the fire-element originated by temperature, having reached its standing phase, generates another nutritive-essence-octad, and within that, temperature generates yet another — in this way temperature-originated matter continues to occur even standing on the not-clung-to side for a long stretch of time. Temperature-as-condition nutriment-originated matter is this: the nutritive essence originated by temperature, having reached its standing phase, generates another nutritive-essence-octad, and within that, another still — in this way it sustains ten or twelve successive occurrences. Herein, this temperature is a condition, by way of producing, for the things originated by temperature, and, for the rest, by way of the conditions of support, presence, and non-disappearance. This is how the arising of temperature-born matter should be seen. For one who thus sees the arising of matter is said to comprehend matter "at one time."

And just as, for one comprehending matter, matter's arising should be seen, so too, for one comprehending the immaterial, the immaterial's arising should be seen. And this, indeed, only by way of the arising of the eighty-one mundane states of consciousness.

That is: this immaterial, at rebirth-linking, first arises with a division into nineteen kinds of consciousness, by way of the kamma accumulated in a previous existence. The manner of its arising should be understood exactly by the method already stated in the Description of Dependent Origination. That same nineteen-fold consciousness, from the moment immediately following the rebirth-linking consciousness, occurs by way of the life-continuum, and, at the end of the lifespan, by way of the death-consciousness. Whatever among these is sense-sphere consciousness occurs, at the six doors, by way of the registration consciousness, when the object is powerful.

But in the course of life, since the eye is not yet engaged and visible forms have not yet entered its range, eye-consciousness arises, dependent on light, with attention as its cause, together with its associated states. For, when the eye-sensitivity is at its standing moment, matter that has itself reached its standing phase strikes against the eye. When that impact occurs, the life-continuum arises and ceases twice. Then, taking that very object, the functional mind-element arises, accomplishing the function of adverting. Immediately after that, eye-consciousness — either wholesome-resultant or unwholesome-resultant — arises, seeing that same visible form. Then the resultant mind-element, receiving that same visible form. Then the rootless resultant mind-consciousness-element, investigating that same visible form. Then the rootless functional mind-consciousness-element, accompanied by equanimity, determining that same visible form. After that, among the sense-sphere wholesome, unwholesome, and functional states of consciousness, either one rootless state of consciousness accompanied by equanimity, or five or seven impulsions occur. Then, among the eleven registration-consciousnesses possible for sense-sphere beings, whatever registration consciousness is appropriate to the impulsions occurs. This same method applies at the remaining doors as well. At the mind-door, however, even exalted states of consciousness can arise. Thus, at the six doors, the arising of the immaterial should be seen. For one who thus sees the arising of the immaterial is said to comprehend the immaterial "at another time."

Thus, having comprehended matter at one time and the immaterial at another, and having applied the three characteristics, one such person, proceeding step by step, accomplishes the development of wisdom.

Another applies the three characteristics by way of the sevenfold matter and the sevenfold immaterial, and comprehends the formations. Herein, one who comprehends by applying the three characteristics by way of these aspects — by taking up and laying down, by the ending of growth and aging, by what is nutriment-made, by what is temperature-made, by what is kamma-born, by what is mind-originated, and by nature-matter — is said to comprehend by way of the sevenfold matter. Hence the ancients said:

"By taking up and laying down, by the ending of growth and aging, by nutriment and by temperature, by kamma and by mind, and by nature-matter — these seven he sees with insight in detail."

Herein, "taking up" is rebirth-linking; "laying down" is death. Thus the meditator, having delimited a single hundred-year span by these two, "taking up" and "laying down," applies the three characteristics to the formations. How? Within this span, all formations are impermanent. Why? Because they occur through arising and passing away, because they are subject to alteration, because they are temporary, and because they contradict permanence. But since formations, once arisen, reach the persisting stage; wear down through aging in the persisting stage; and, having reached aging, inevitably break up — they are therefore suffering, because they are continually being afflicted, because they are a basis for suffering, and because they contradict pleasure. And since, in these three respects — "let arisen formations not reach the persisting stage, let those that have reached standing not age, let those that have reached aging not break up" — no one has any power to have their way, they are empty of any such power; therefore they are not-self, because they are empty, because they have no owner, because they do not submit to one's will, and because they contradict a self.

Having thus applied the three characteristics to matter delimited by a hundred years by way of taking-up-and-laying-down, he next applies them by way of the ending of growth and aging. Herein, "the ending of growth and aging" means the ending of matter that has grown and increased by way of age. The meaning is: he applies the three characteristics by way of that.

How? He delimits that same hundred years by three stages: the first stage, the middle stage, and the last stage. Herein, the first thirty-three years, counting from the start, is called the first stage. The next thirty-four is called the middle stage. The following thirty-three is called the last stage. Having delimited it by these three stages, he applies the three characteristics thus: "matter occurring in the first stage, without reaching the middle stage, ceases right there; therefore it is impermanent. What is impermanent is suffering. What is suffering is not-self. Matter occurring in the middle stage, too, without reaching the last stage, ceases right there; therefore it too is impermanent, suffering, not-self. Matter occurring in the last stage's thirty-three years, too, has no capacity whatsoever to go on beyond death; therefore it too is impermanent, suffering, not-self."

Having thus applied the three characteristics by way of the ending of growth and aging by way of the first stage and the rest, he next applies the three characteristics by way of the ending of growth and aging by way of these ten decades: the decade of infancy, the decade of sport, the decade of beauty, the decade of strength, the decade of wisdom, the decade of decline, the decade of stooping, the decade of bending, the decade of dotage, and the decade of lying down.

Herein, among the decades: for a person living a hundred years, the first ten years are called "the decade of infancy," for at that time he is a helpless, unsteady little child. The next ten are called "the decade of sport," for at that time he is much given to play and amusement. The next ten are called "the decade of beauty," for at that time the sphere of his complexion reaches its fullness. The next ten are called "the decade of strength," for at that time his strength and vigor reach their fullness. The next ten are called "the decade of wisdom," for at that time his wisdom becomes well established — indeed, even in one naturally weak in wisdom, some small measure of wisdom arises at that time. The next ten are called "the decade of decline," for at that time his capacity for play, delight, beauty, strength, and wisdom all decline. The next ten are called "the decade of stooping," for at that time his frame stoops forward. The next ten are called "the decade of bending," for at that time his frame becomes as bent as a plough's tip. The next ten are called "the decade of dotage," for at that time he becomes senile, forgetting whatever he has just done. The next ten are called "the decade of lying down," for one who reaches a hundred years is much given to lying down.

Herein, this meditator, in order to apply the three characteristics by way of the ending of growth and aging through these decades, reflects thus: "matter occurring in the first decade, without reaching the second decade, ceases right there; therefore it is impermanent, suffering, not-self. Matter occurring in the second decade … and so on … in the ninth decade, without reaching the tenth decade, ceases right there. Matter occurring in the tenth decade, without reaching a renewed existence, ceases right here; therefore it too is impermanent, suffering, not-self." Thus he applies the three characteristics.

Having thus applied the three characteristics by way of the ending of growth and aging through the decades, he next divides that same hundred years into twenty portions of five years each, and applies the three characteristics by way of the ending of growth and aging through these. How? He reflects thus: "matter occurring in the first five-year period, without reaching the second five-year period, ceases right there; therefore it is impermanent, suffering, not-self. Matter occurring in the second five-year period … and so on … in the nineteenth five-year period, without reaching the twentieth, ceases right there. Matter occurring in the twentieth five-year period has no capacity whatsoever to go on beyond death; therefore it too is impermanent, suffering, not-self."

Having thus applied the three characteristics by way of the ending of growth and aging through twenty portions, he next applies it by making twenty-five portions of four years each; then thirty-three portions of three years each; fifty portions of two years each; and a hundred portions of one year each. Then, dividing a single year into three portions by way of the three seasons — the rains, the cool season, and the hot season — he applies the three characteristics to that matter subject to the ending of growth and aging by way of each single season.

How? "Matter occurring during the four months of the rains, without reaching the cool season, ceases right there. Matter occurring in the cool season, without reaching the hot season, ceases right there. Matter occurring in the hot season, without reaching the rains once more, ceases right there; therefore it is impermanent, suffering, not-self." Having thus applied it, he further divides a single year into six portions: "matter occurring during the two months of the early rains, without reaching autumn, ceases right there. Matter occurring in autumn, without reaching the cool season. Matter occurring in the cool season, without reaching the frosty season. Matter occurring in the frosty season, without reaching spring. Matter occurring in spring, without reaching the hot season. Matter occurring in the hot season, without reaching the rains once more, ceases right there; therefore it is impermanent, suffering, not-self." Thus he applies the three characteristics to that matter subject to the ending of growth and aging.

Having applied it thus, he then applies the three characteristics by way of the dark and bright fortnights: "matter occurring in the dark fortnight, without reaching the bright fortnight, ceases there. Matter occurring in the bright fortnight, without reaching the dark fortnight, ceases right there; therefore it is impermanent, suffering, not-self." Then, by way of night and day: "matter occurring at night, without reaching the day, ceases right there. Matter occurring during the day, too, without reaching the night, ceases right there; therefore it is impermanent, suffering, not-self." Then, dividing that same day-and-night into six portions by way of morning and the rest: "matter occurring in the morning, without reaching midday, ceases there. Matter occurring at midday, without reaching the evening. Matter occurring in the evening, without reaching the first watch. Matter occurring in the first watch, without reaching the middle watch. Matter occurring in the middle watch, without reaching the last watch, ceases right there. Matter occurring in the last watch, without reaching the following morning, ceases right there; therefore it is impermanent, suffering, not-self." Thus he applies the three characteristics.

Having applied it thus, he next applies the three characteristics to that same matter by way of going forward, going back, looking ahead, looking aside, bending, and stretching: "matter occurring in going forward, without reaching going back, ceases right there. Matter occurring in going back, without reaching looking ahead. Matter occurring in looking ahead, without reaching looking aside. Matter occurring in looking aside, without reaching bending. Matter occurring in bending, without reaching stretching, ceases right there. Therefore it is impermanent, suffering, not-self."

Then he makes a single footstep into six portions: lifting, carrying forward, shifting sideways, lowering, placing down, and pressing down.

Herein, "lifting" is raising the foot from the ground. "Carrying forward" is moving it forward. "Shifting sideways" is moving the foot this way and that upon seeing some obstacle such as a stump, thorn, or long creature. "Lowering" is bringing the foot back down. "Placing down" is setting it on the ground's surface. "Pressing down" is pressing the foot firmly against the ground at the time of next lifting it. Herein, in lifting, the earth-element and the water-element are the lesser, weaker two elements, while the other two are the greater, stronger two; likewise in carrying forward and shifting sideways. In lowering, the fire-element and the wind-element are the lesser, weaker two, while the other two are the greater, stronger two; likewise in placing down and pressing down. Having made these six portions, he applies the three characteristics to that matter subject to the ending of growth and aging by way of them.

How? He reflects thus: "whatever elements occurred in lifting, and whatever derived matter depended on them — all those states, without reaching carrying forward, cease right here; therefore they are impermanent, suffering, not-self. Likewise, those occurring in carrying forward cease without reaching shifting sideways. Those occurring in shifting sideways cease without reaching lowering. Those occurring in lowering cease without reaching placing down. Those occurring in placing down, without reaching pressing down, cease right here. Thus, arising here and there, without reaching this or that further portion, becoming, in each and every place, joint by joint, link by link, boundary by boundary, the formations break up, crackling like sesame seeds thrown onto a hot pan; therefore they are impermanent, suffering, not-self." For one who thus contemplates the formations, gone joint by joint in this way, the comprehension of matter becomes subtle.

And here is a simile for the subtlety of this comprehension. There was, it is said, a man from the borderlands, accustomed to torches of wood and grass and the like, who had never before seen a lamp. Coming into a city, and seeing a lamp burning in the marketplace, he asked a certain man: "Sir, what is this thing, so pleasing?" That man said to him: "What is pleasing about it? This thing called a lamp — with the ending of its oil and the ending of its wick, its very path of burning will no longer be perceptible." Another man said to him: "This is still speaking too coarsely; for as this wick burns, section by section, the flame ceases, without reaching the next section, right where it is." Yet another said to him: "This too is too coarse; for, finger-space by finger-space, half-finger-space by half-finger-space, thread by thread, strand by strand, the flame ceases without ever reaching the next strand. And apart from a single strand, no flame at all could even be pointed to."

Herein: the first man's knowledge, that "with the ending of oil and the ending of wick, the very path of the lamp's burning will no longer be perceptible," is like the meditator's application of the three characteristics to matter delimited by a hundred years, by way of taking-up-and-laying-down. The second man's knowledge, that "as the wick burns, section by section, the flame ceases without reaching the next section," is like the meditator's application of the three characteristics to matter subject to the ending of growth and aging, delimited by a third portion of the hundred years. The third man's knowledge, that "finger-space by finger-space, the flame ceases without reaching the next," is like the meditator's application of the three characteristics to matter delimited by ten years, five years, four years, three years, two years, or one year. The knowledge that "half-finger-space by half-finger-space, the flame ceases without reaching the next," is like the meditator's application of the three characteristics to matter delimited by four months or two months, by way of dividing a single year into three or six parts by season. The knowledge that "thread by thread, the flame ceases without reaching the next," is like the meditator's application of the three characteristics to matter delimited by way of the dark and bright fortnights, by way of night and day, and by way of dividing a single day-and-night into six portions of morning and the rest. And the knowledge that "strand by strand, the flame ceases without reaching the next," is like the meditator's application of the three characteristics to matter delimited by way of going forward and the rest, and by way of each single portion among lifting and the rest.

Having thus applied the three characteristics to matter subject to the ending of growth and aging by way of its various aspects, he next dissolves that same matter into four portions, beginning with the nutriment-made, and applies the three characteristics to each single portion. Herein, nutriment-made matter becomes evident to him by way of hunger and satiety. For matter arisen at a time of hunger is withered, wearied, like a burnt stump, like a crow huddled by a charcoal pit — discolored, misshapen. Matter arisen at a time of satiety is well-nourished, plump, soft, smooth, and full of texture. Having grasped this, he applies the three characteristics thus: "matter occurring at a time of hunger, without reaching a time of satiety, ceases right here. That arisen at a time of satiety, too, without reaching a time of hunger, ceases right here; therefore it is impermanent, suffering, not-self."

Temperature-made matter becomes evident by way of cold and heat. For matter arisen at a hot time is withered, wearied, discolored. Matter arisen from cold temperature is well-nourished, smooth. Having grasped this, he applies the three characteristics thus: "matter occurring at a hot time, without reaching a cold time, ceases right here. That occurring at a cold time, without reaching a hot time, ceases right here; therefore it is impermanent, suffering, not-self."

Kamma-born matter becomes evident by way of the bases and doors. For at the eye-door, there are thirty kamma-born material phenomena by way of the eye-decad, the body-decad, and the sex-decad; and their supporting temperature-, mind-, and nutriment-originated phenomena number twenty-four, making fifty-four in all. Likewise at the ear-, nose-, and tongue-doors. At the body-door, by way of the body-decad and the sex-decad, and by way of the temperature-originated and the rest, there are forty-four. At the mind-door, by way of the heart-basis-decad, the body-decad, and the sex-decad, and by way of the temperature-originated and the rest, there are just fifty-four.

Having grasped all of this matter, he applies the three characteristics thus: "matter occurring at the eye-door, without reaching the ear-door, ceases right here. That occurring at the ear-door, without reaching the nose-door. That at the nose-door, without reaching the tongue-door. That at the tongue-door, without reaching the body-door. That occurring at the body-door, without reaching the mind-door, ceases right here; therefore it is impermanent, suffering, not-self."

Mind-originated matter becomes evident by way of joyful and sorrowful states. For matter arisen at a time of joy is smooth, soft, well-nourished, full of texture. That arisen at a time of sorrow is withered, wearied, discolored. Having grasped this, he applies the three characteristics thus: "matter occurring at a time of joy, without reaching a time of sorrow, ceases right here. That occurring at a time of sorrow, without reaching a time of joy, ceases right here; therefore it is impermanent, suffering, not-self."

For one who has thus grasped mind-originated matter, and applied the three characteristics to it, this meaning becomes evident —

"Life, personal existence, and all pleasure and pain together are bound up with a single moment of consciousness; swiftly does that moment proceed.

"Those gods who abide for an aeon of eighty-four thousand years, not even they abide joined with two moments of consciousness.

"Whether for one who is dying or one who remains standing here, the aggregates that have ceased are all alike — gone, without any linking-together.

"Those broken up in the immediately preceding moment, and those to be broken up in the future — between them, among those that have ceased, there is no difference in characteristic.

"Without what has not yet arisen, one is not born; by what is present, one lives; with the breaking-up of consciousness, the world dies — this is a designation in the ultimate sense.

"What has broken up has not gone into storage; there is no heap of what is yet to come; and even what has arisen and stands does so like a mustard seed balanced on the point of an awl.

"And for states that have arisen, their own breaking-up stands right before them; subject to disintegration, they stand unmixed with what came before.

"From invisibility they come; broken up, they go again to invisibility; just as a flash of lightning in the sky, they arise and they pass away."

Having thus applied the three characteristics to the nutriment-made and the rest, he next applies the three characteristics to nature-matter. Nature-matter is external matter, not bound up with the physical faculties, divided into iron, bronze, tin, lead, gold, silver, pearl, gem, beryl, conch-shell, stone, coral, ruby, cat's-eye, and the matter arising, from the very beginning of the aeon's unfolding, as earth, rock, mountain, grass, tree, creeper, and the rest. This becomes evident to him by way of an aśoka shoot and the like.

For an aśoka shoot is, at first, a pale red; then, after two or three days, a deep red; then, after another two or three days, a faded red; then the color of a young shoot-leaf; then the color of a matured shoot-leaf; then the color of a green leaf; then the color of a dark-green leaf. From the time of its dark-green-leaf color, continuing to produce a corresponding succession of matter, it becomes, within about a year, a yellowed leaf, and, breaking from its stalk, falls.

Having grasped this, he applies the three characteristics thus: "matter occurring at the time of pale red, without reaching the time of deep red, ceases. That occurring at the time of deep red, without reaching the time of faded red. That at the time of faded red, without reaching the time of a young shoot-leaf's color. That occurring at the time of a young shoot-leaf's color, without reaching the time of a matured shoot-leaf's color. That occurring at the time of a matured shoot-leaf's color, without reaching the time of a green leaf's color. That occurring at the time of a green leaf's color, without reaching the time of a dark-green leaf's color. That occurring at the time of a dark-green leaf's color, without reaching the time of a yellowed leaf. That occurring at the time of a yellowed leaf, without reaching the time of breaking from its stalk and falling, ceases right there; therefore it is impermanent, suffering, not-self." Having thus applied the three characteristics there, he comprehends all nature-matter by this same method.

This, then, is how one comprehends the formations, having applied the three characteristics by way of the sevenfold matter.

Now, as to what was said — "by way of the sevenfold immaterial" — herein is the summary list: by groups, by pairs, by moments, by sequence, by the uprooting of view, by the uprooting of conceit, and by the exhausting of attachment.

Herein, "by groups" refers to the states headed by contact. How does one comprehend by groups? Here, a monk reflects thus: "these states headed by contact that arose in the comprehension 'hair is impermanent, suffering, not-self,' and these states headed by contact that arose in the comprehension 'body-hair … and so on … brain is impermanent, suffering, not-self' — all of these, without reaching one another, becoming, joint by joint and boundary by boundary, extinguished, crackling like sesame seeds thrown onto a hot pan; therefore they are impermanent, suffering, not-self." This, for now, is the method as given in the Discussion of Purification.

But in the Discussion of the Noble Lineages it was said: "comprehending, by a further state of consciousness, as 'impermanent, suffering, not-self,' the state of consciousness that occurred, in the seven contexts of the sevenfold matter above, as 'matter is impermanent, suffering, not-self' — this is called 'comprehending by groups.'" That is the more fitting explanation. We shall therefore analyze the remaining six by that same method.

By pairs: here, a monk, having comprehended matter delimited by taking-up-and-laying-down as "impermanent, suffering, not-self," comprehends that very state of consciousness too, by a further state of consciousness, as "impermanent, suffering, not-self." Having comprehended matter subject to the ending of growth and aging, the nutriment-made, the temperature-made, the kamma-born, the mind-originated, and nature-matter as "impermanent, suffering, not-self," he comprehends that very state of consciousness too, by a further state of consciousness, as "impermanent, suffering, not-self." This is called comprehending by pairs.

By moments: here, a monk, having comprehended matter delimited by taking-up-and-laying-down as "impermanent, suffering, not-self," comprehends that first state of consciousness by a second state of consciousness, the second by a third, the third by a fourth, the fourth by a fifth, each time reflecting "this too is impermanent, suffering, not-self." Having comprehended matter subject to the ending of growth and aging, the nutriment-made, the temperature-made, the kamma-born, the mind-originated, and nature-matter as "impermanent, suffering, not-self," he comprehends that first state of consciousness by a second, the second by a third, the third by a fourth, the fourth by a fifth, each time reflecting "this too is impermanent, suffering, not-self." One who thus comprehends, starting from the state of consciousness that grasps matter, four states of consciousness at a time, is said to comprehend by moments.

By sequence: having comprehended matter delimited by taking-up-and-laying-down as "impermanent, suffering, not-self," one comprehends that first state of consciousness by a second, the second by a third, the third by a fourth … and so on … the tenth by an eleventh, each time reflecting "this too is impermanent, suffering, not-self." Having comprehended matter subject to the ending of growth and aging, the nutriment-made, the temperature-made, the kamma-born, the mind-originated, and nature-matter as "impermanent, suffering, not-self," one comprehends that first state of consciousness by a second, the second by a third, the third by a fourth … and so on … the tenth by an eleventh — in this way, insight might proceed in sequence for an entire portion of the day. But it is only up to the comprehension of the tenth state of consciousness that both the matter-based and immaterial-based meditation subjects become fully mastered; therefore it was said that one should stop at exactly the tenth. One who comprehends in this way is said to comprehend by sequence.

As for these three — the uprooting of view, the uprooting of conceit, and the exhausting of attachment — there is no separate method of comprehension for them. Rather, one who sees the matter grasped earlier and the immaterial grasped here does not see any other being beyond mind-and-matter. From the point of not seeing a being, the perception of a being is uprooted. For one who grasps the formations with a mind whose perception of a being has been uprooted, view does not arise. With view not arising, view is said to be "uprooted." For one who grasps the formations with a mind whose view has been uprooted, conceit does not arise. With conceit not arising, conceit is said to be "uprooted." For one who grasps the formations with a mind whose conceit has been uprooted, craving does not arise. With craving not arising, attachment is said to be "exhausted." This, so far, is what was said in the Discussion of Purification.

But in the Discussion of the Noble Lineages, having set out the summary list "by the uprooting of view, by the uprooting of conceit, by the exhausting of attachment," this method was shown:

For one who grasps it as "I see with insight, this insight is mine," there is no uprooting of view. But for one who grasps it as "formations alone see with insight, comprehend, determine, grasp, and delimit formations," there is uprooting of view.

For one who grasps it as "I see with insight well, I see with insight pleasingly," there is no uprooting of conceit. But for one who grasps it as "formations alone see with insight, comprehend, determine, grasp, and delimit formations," there is uprooting of conceit.

For one who savors insight, thinking "I am able to see with insight," there is no exhausting of attachment. But for one who grasps it as "formations alone see with insight, comprehend, determine, grasp, and delimit formations," there is exhausting of attachment.

If the formations were self, it would be fitting to grasp them as self; but, being not-self, they are grasped as self. Therefore, for one who sees that they are not-self by reason of not submitting to one's will, impermanent by reason of ceasing to exist after having been, and suffering by reason of being afflicted by arising and passing away, there is uprooting of view.

If the formations were permanent, it would be fitting to grasp them as permanent; but, being impermanent, they are grasped as permanent. Therefore, for one who sees that they are impermanent by reason of ceasing to exist after having been, suffering by reason of being afflicted by arising and passing away, and not-self by reason of not submitting to one's will, there is uprooting of conceit.

If the formations were pleasurable, it would be fitting to grasp them as pleasurable; but, being suffering, they are grasped as pleasurable. Therefore, for one who sees that they are suffering by reason of being afflicted by arising and passing away, impermanent by reason of ceasing to exist after having been, and not-self by reason of not submitting to one's will, there is exhausting of attachment.

Thus, for one who sees the formations as not-self, there is uprooting of view; for one who sees them as impermanent, there is uprooting of conceit; for one who sees them as suffering, there is exhausting of attachment. Thus this insight remains, each in its own respective place.

Thus he comprehends the formations, having applied the three characteristics by way of the sevenfold immaterial as well. To this extent, both the matter-based and the immaterial-based meditation subjects have become fully mastered for him.

This meditator, whose matter-based and immaterial-based meditation subjects have thus become mastered, now, even at this point, penetrates a portion of the eighteen great insights — which are to be fully attained, in every respect, only later, from the contemplation of dissolution onward, by way of full understanding through abandoning — and thereby abandons the states opposed to them.

The eighteen great insights are the wisdom of the contemplation of impermanence and the rest. Developing the contemplation of impermanence, one abandons the perception of permanence; developing the contemplation of suffering, one abandons the perception of pleasure; developing the contemplation of not-self, one abandons the perception of self; developing the contemplation of disenchantment, one abandons delight; developing the contemplation of dispassion, one abandons lust; developing the contemplation of cessation, one abandons origination; developing the contemplation of relinquishment, one abandons grasping; developing the contemplation of destruction, one abandons the perception of compactness; developing the contemplation of passing away, one abandons accumulation; developing the contemplation of change, one abandons the perception of stability; developing the contemplation of the signless, one abandons the sign; developing the contemplation of the desireless, one abandons desire; developing the contemplation of voidness, one abandons adherence; developing insight into states through higher wisdom, one abandons adherence to grasping a core; developing knowledge and vision of things as they truly are, one abandons adherence born of confusion; developing the contemplation of danger, one abandons adherence through attachment; developing the contemplation of reflection, one abandons non-reflection; developing the contemplation of turning away, one abandons adherence through bondage.

Among these, since the formations have already been seen by way of these three characteristics of impermanence and the rest, the contemplations of impermanence, suffering, and not-self have already been penetrated. And since it was said: "the contemplation of impermanence and the contemplation of the signless — these states are one in meaning, differing only in the letter"; likewise, "the contemplation of suffering and the contemplation of the desireless — these states are one in meaning, differing only in the letter"; and "the contemplation of not-self and the contemplation of voidness — these states are one in meaning, differing only in the letter" — therefore these too have already been penetrated.

As for insight into states through higher wisdom, this is simply insight itself in its entirety. Knowledge and vision of things as they truly are is already included within purification by overcoming doubt alone. Thus these two as well have already been penetrated. Among the remaining insight-knowledges, some have been penetrated, some have not; we shall reveal their division further on.

It is with reference to whatever has indeed already been penetrated that this was said: "this meditator, whose matter-based and immaterial-based meditation subjects have thus become mastered, now, even at this point, penetrates a portion of the eighteen great insights — which are to be fully attained, in every respect, only later, from the contemplation of dissolution onward, by way of full understanding through abandoning — and thereby abandons the states opposed to them."

This meditator, whose knowledge has thus become purified through the abandoning of the perception of permanence and the other things opposed to the contemplation of impermanence and the rest, having reached the far shore of comprehension-knowledge, now undertakes the effort to attain that contemplation of rise and fall spoken of, immediately following comprehension-knowledge, as: "the wisdom of contemplating the change of present states is knowledge of the contemplation of rise and fall." And in undertaking it, he undertakes it, for now, in brief. Herein, this is the canonical text —

"How is there knowledge of the contemplation of rise and fall, which is the wisdom of contemplating the change of present states? Matter that has been born is present; its characteristic of coming-to-be is rise; its characteristic of change is fall; the contemplation is knowledge. Feeling that has been born … perception … the formations … consciousness … the eye that has been born … and so on … being that has been born is present; its characteristic of coming-to-be is rise; its characteristic of change is fall; the contemplation is knowledge."

By this canonical method, he considers the characteristic of coming-to-be of mind-and-matter once born — its birth, its arising, its fresh mode — as "rise"; and its characteristic of change — its destruction, its breaking-up — as "fall." He understands thus: "of this mind-and-matter, before its arising, there is no heap or store of the not-yet-arisen; when it is arising, there is no coming from any heap or store; when it is ceasing, there is no going to any direction or quarter; and when it has ceased, there is no remaining anywhere, in any heap, store, or repository. Rather, just as, when a lute is being played, the sound that arises has no accumulation prior to its arising, does not come from any accumulation as it arises, has no going to any direction or quarter as it ceases, and does not remain stored up anywhere once it has ceased — but rather, in dependence on the lute, the sounding-board, and a man's appropriate effort, it comes to be, not having been, and passes away, having been — in just the same way, all material and immaterial states come to be, not having been, and pass away, having been."

Having thus attended to rise and fall in brief, he next attends to those characteristics stated in the analysis of this very knowledge of rise and fall —

"'With the arising of ignorance, the arising of matter' — by the sense of the arising of a condition, one sees the arising of the matter-aggregate. 'With the arising of craving … of kamma … of nutriment, the arising of matter' — by the sense of the arising of a condition, one sees the arising of the matter-aggregate. One seeing the characteristic of coming-to-be also sees the arising of the matter-aggregate. One seeing the arising of the matter-aggregate sees these five characteristics.

"'With the cessation of ignorance, the cessation of matter' — by the sense of the cessation of a condition, one sees the fall of the matter-aggregate. 'With the cessation of craving … of kamma … of nutriment, the cessation of matter' — by the sense of the cessation of a condition, one sees the fall of the matter-aggregate. One seeing the characteristic of change also sees the fall of the matter-aggregate. One seeing the fall of the matter-aggregate also sees these five characteristics."

Likewise: "'with the arising of ignorance, the arising of feeling' — by the sense of the arising of a condition, one sees the arising of the feeling-aggregate. 'With the arising of craving … of kamma … of contact, the arising of feeling' — by the sense of the arising of a condition, one sees the arising of the feeling-aggregate. One seeing the characteristic of coming-to-be also sees the arising of the feeling-aggregate. One seeing the arising of the feeling-aggregate sees these five characteristics. 'With the cessation of ignorance … of craving … of kamma … of contact, the cessation of feeling' — by the sense of the cessation of a condition, one sees the fall of the feeling-aggregate. One seeing the characteristic of change also sees the fall of the feeling-aggregate. One seeing the fall of the feeling-aggregate sees these five characteristics."

And just as for the feeling-aggregate, so too for the perception-, formations-, and consciousness-aggregates. But there is this difference: in the case of the consciousness-aggregate, in place of contact, the condition is "with the arising of mind-and-matter … with the cessation of mind-and-matter" —

Thus, in seeing the rise and fall of each single aggregate, ten characteristics each were stated, making fifty in all. By way of these, he attends in detail, both by way of condition and by way of moment: "thus is the rise of matter, thus is the fall of matter; thus does matter rise, thus does matter fall."

For one who attends in this way, the knowledge that "thus, indeed, these states come to be, not having been, and pass away, having been" becomes clearer still. For one who thus sees rise and fall in two ways, by condition and by moment, the divisions of the truths, of dependent origination, of the methods, and of the characteristics become evident.

For that which he sees — the arising of the aggregates from the arising of ignorance and the rest, and the cessation of the aggregates from the cessation of ignorance and the rest — this is his seeing of rise and fall by way of condition. And that by which, seeing the characteristic of coming-to-be and the characteristic of change, he sees the rise and fall of the aggregates — this is his seeing of rise and fall by way of moment; for the characteristic of coming-to-be belongs precisely to the moment of arising, and the characteristic of change to the moment of dissolution.

Thus, for one who thus sees rise and fall in two ways, by condition and by moment: through seeing rise by way of condition, the truth of origination becomes evident, by understanding what produces. Through seeing rise by way of moment, the truth of suffering becomes evident, by understanding the suffering of birth. Through seeing fall by way of condition, the truth of cessation becomes evident, by understanding the non-arising of conditioned things through the non-arising of their conditions. Through seeing fall by way of moment, the truth of suffering alone becomes evident, by understanding the suffering of death. And through his very seeing of rise and fall — "this is the mundane path" — the truth of the path becomes evident, by the dispelling of confusion regarding it.

And through his seeing rise by way of condition, dependent origination in forward order becomes evident, by understanding "when this exists, that comes to be." Through his seeing fall by way of condition, dependent origination in reverse order becomes evident, by understanding "with the cessation of this, that ceases." And through his seeing rise and fall by way of moment, dependently arisen states become evident, by understanding the characteristic of the conditioned. For whatever has rise and fall is conditioned, and such things are dependently arisen.

And through his seeing rise by way of condition, the method of unity becomes evident, by understanding the uninterrupted continuity through the connection of cause and effect. Then he abandons the annihilationist view more thoroughly. Through his seeing rise by way of moment, the method of diversity becomes evident, by understanding the ever-new arising of each factor. Then he abandons the eternalist view more thoroughly. And through his seeing rise and fall by way of condition, the method of non-involvement becomes evident, by understanding states' not submitting to one's will. Then he abandons the view of self more thoroughly. And through his seeing rise by way of condition, the method of "thus is its nature" becomes evident, by understanding the arising of a result corresponding to its condition. Then he abandons the view of non-efficacy of action more thoroughly.

And through his seeing rise by way of condition, the characteristic of not-self becomes evident, by understanding states' being without any striving of their own and being bound up with their conditions for their very occurrence. Through his seeing rise and fall by way of moment, the characteristic of impermanence becomes evident, by understanding their ceasing to exist after having been, and by understanding their separation from what precedes and what follows. The characteristic of suffering, too, becomes evident, by understanding the affliction caused by rise and fall. The characteristic of individual nature, too, becomes evident, by understanding their being delimited by rise and fall. And within the characteristic of individual nature, the temporariness of the characteristic of being conditioned also becomes evident, by understanding the absence of fall at the moment of rise, and the absence of rise at the moment of fall.

For one to whom the divisions of the truths, dependent origination, the methods, and the characteristics have thus become evident, the formations present themselves as ever-new, thus: "so it seems these states, never having arisen before, arise; and, having arisen, they cease." And not only do they present themselves as ever-new, but also as of the briefest duration — like a dewdrop at sunrise, like a water-bubble, like a line drawn on water with a stick, like a mustard-seed balanced on the point of an awl, like a flash of lightning. And they present themselves too as without substance, without core — like a conjuring trick, a mirage, a dream, a fire-wheel, a phantom city, foam, or a banana-trunk.

To this extent, this meditator has attained, having penetrated exactly fifty characteristics in this manner — "only what has the nature to pass away arises, and what has arisen goes to its passing away" — the tender insight-knowledge called the contemplation of rise and fall, standing firm; and through attaining this, he comes to be reckoned as "one who has embarked on insight."

Then, for this one who has embarked on insight, through this tender insight, ten corruptions of insight arise. For the corruptions of insight do not arise for a noble disciple who has attained penetration, nor for one who practices wrongly, who has set aside his meditation subject, a lazy person; but they do arise for a person of good family who practices rightly, who is diligently and properly applying himself, who has embarked on insight.

And what are these ten corruptions? Illumination, knowledge, rapture, tranquility, bliss, resolution, exertion, establishment, equanimity, and attachment. For this was said:

"How is one whose mind is seized by agitation about the Dhamma? For one attending as impermanent, illumination arises; he adverts to the illumination, thinking 'illumination is the Dhamma'; from that, distraction — agitation. With his mind seized by that agitation, he does not know, as it truly is, its presentation as impermanent. As suffering … as not-self, he does not know its presentation as it truly is."

Likewise: "for one attending as impermanent, knowledge arises … and so on … rapture … tranquility … bliss … resolution … exertion … establishment … equanimity … attachment arises; he adverts to the attachment, thinking 'attachment is the Dhamma'; from that, distraction — agitation. With his mind seized by that agitation, he does not know, as it truly is, its presentation as impermanent. As suffering … as not-self, he does not know its presentation as it truly is."

Herein, "illumination" is the illumination of insight. When it arises, the meditator thinks: "truly, no such illumination as this has ever arisen for me before; surely I have attained the path, attained the fruit" — and he grasps what is not the path as "the path," what is not the fruit as "the fruit." For one who thus grasps what is not the path as "the path" and what is not the fruit as "the fruit," the course of insight is said to be "cut off." He abandons his original meditation subject and sits there simply savoring the illumination.

Now, this illumination arises for one monk illuminating only the extent of his own sitting-place; for another, the inside of his room; for another, the outside of his room as well; for another, the whole monastery, or a distance of a gāvuta, half a yojana, a yojana, two yojanas, three yojanas … and so on … for another, making a single field of light from the surface of the earth up to the Akaniṭṭha Brahmā-world. But for the Blessed One, it arose illuminating the ten-thousandfold world-system.

And here, for this variation, is a story: at Cittalapabbata, it is said, two elders sat within a two-walled dwelling. That day happened to be the uposatha of the dark fortnight; the quarters were covered with a bank of clouds; and during the night, a darkness endowed with all four factors of impenetrable darkness prevailed. Then one elder said: "Venerable sir, right now, on the shrine terrace, I can make out five-colored flowers on the lion-seat." The other said to him: "That is nothing remarkable to speak of, friend — I, just now, at a distance of a yojana out in the great ocean, can make out fish and turtles."

Now, this corruption of insight generally arises for one who has attained both serenity and insight. Since the defilements suppressed by attainment do not manifest, such a one forms the thought "I am an arahant" — like the elder Mahānāga who dwelt at Uccavālika, like the elder Mahādatta who dwelt at Haṅkana, and like the elder Cūḷasumana who dwelt in the meditation hut at Niṅkapeṇṇaka on Cittalapabbata.

Here, then, is the illustration by one particular story: the elder Dhammadinna, who dwelt at Talaṅgara, it is said, was one who had attained the analytical knowledges, a great one whose cankers were destroyed, a giver of instruction to a great community of monks. One day, sitting in his own daytime dwelling-place and reflecting, "has the task of the ascetic life reached its culmination for our teacher, the elder Mahānāga who dwells at Uccavālika, or not?", he saw that he was still, in fact, an ordinary worldling, and, knowing that "if I do not go, he will die still an ordinary worldling," he rose up into the air by psychic power, descended near the elder, who was sitting in his own daytime dwelling-place, paid homage, showed the customary courtesy, and sat down to one side. When asked, "Why, friend Dhammadinna, have you come at an unusual hour?", he said, "Venerable sir, I have come to ask a question." Then, being told, "Ask, friend; if we know, we shall answer," he asked a thousand questions.

The elder answered whatever was asked without hesitation. Then, being told, "Your knowledge, venerable sir, is exceedingly sharp — when did you attain this Dhamma?", he said, "Sixty years ago, friend." "Venerable sir, do you also practice concentration?" "That is no great matter, friend." "Then, venerable sir, conjure up an elephant." The elder conjured up an entirely white elephant. "Now, venerable sir, make it so that this elephant, ears laid back, tail outstretched, trunk thrust into its mouth, comes toward you making a terrifying trumpeting roar." The elder did so; and, seeing the terrifying appearance of the elephant rushing swiftly toward him, he rose up and began to flee. Then the elder whose cankers were destroyed, stretching out his hand, caught him by the hem of his robe and said, "Venerable sir, does fear still arise even for one whose cankers are destroyed?"

He, at that moment, knowing his own worldling state, said, "Friend Dhammadinna, be my support," and sat down on his haunches at his feet. "Venerable sir, I have come precisely in order to be your support — do not be troubled," said Dhammadinna, and gave him his meditation subject. The elder, taking up the meditation subject and mounting the walking-path, attained the highest fruit, arahantship, on the third turn of his pacing. It is said the elder's temperament was one of aversion. Monks of this kind tremble at illumination.

Knowledge is insight-knowledge. For one weighing and judging material and immaterial states, there arises, it is said, a knowledge like Indra's own thunderbolt hurled forth — of unchecked force, sharp, keen, exceedingly clear.

Rapture is insight-rapture. At that time, it is said, this fivefold rapture — minor rapture, momentary rapture, showering rapture, uplifting rapture, and pervading rapture — arises, filling the whole body.

Tranquility is insight-tranquility. At that time, it is said, for one sitting in his night-dwelling or day-dwelling place, there is in body and mind neither distress, nor heaviness, nor stiffness, nor unwieldiness, nor sickness, nor crookedness; rather, his body and mind are tranquil, light, malleable, wieldy, exceedingly clear, and upright indeed. Endowed with body and mind supported by this tranquility and the rest, he experiences, at that time, what is called a superhuman delight. With reference to this it was said:

"For a bhikkhu who has entered an empty dwelling, whose mind is at peace, there is a superhuman delight, as he sees with insight, correctly, the Dhamma.

"In whatever way he comprehends the rise and fall of the aggregates, he gains rapture and joy; that, for those who know, is the deathless."

Thus, for him, tranquility associated with lightness and the rest arises, accomplishing this superhuman delight.

Bliss is insight-bliss. At that time, it is said, an exceedingly refined bliss arises, suffusing the whole body.

Resolution is faith. For him, a powerful faith arises, associated precisely with insight, an exceeding clarity belonging to consciousness and its mental factors.

Exertion is energy. For him, an energy associated precisely with insight arises — neither slack nor overstrained, well exerted.

Establishment is mindfulness. For him, a mindfulness associated precisely with insight arises — well established, well set, firmly planted, unmoving, like the king of mountains. Whatever point he adverts to, attends to, brings to mind, or reviews, that point presents itself to his mindfulness, having settled into and entered it, just as the other world presents itself to the divine eye.

Equanimity is both insight-equanimity and adverting-equanimity. At that time, for him, a powerful insight-equanimity, neutral with respect to all formations, arises; and also an adverting-equanimity at the mind-door. This, as he adverts to point after point, proceeds keen and sharp, like Indra's own thunderbolt hurled forth, like a red-hot arrow dropped into a leaf-cup.

Attachment is insight-attachment. Thus, for him, a subtle, peaceful-seeming attachment arises, taking delight in his insight now adorned with illumination and the rest — an attachment so subtle it cannot even be recognized as a defilement.

And just as with illumination, so too, when any one of these arises, the meditator thinks: "truly, no such knowledge as this — no such rapture, tranquility, bliss, resolution, exertion, establishment, equanimity, attachment — has ever arisen for me before; surely I have attained the path, attained the fruit" — and he grasps what is not the path as "the path," what is not the fruit as "the fruit." For one who thus grasps what is not the path as "the path" and what is not the fruit as "the fruit," the course of insight is said to be "cut off." He abandons his original meditation subject and sits there simply savoring the attachment.

And here, illumination and the rest are called "corruptions" because they are the basis for corruption, not because they are themselves unwholesome. Attachment, however, is both a corruption and a basis for corruption. By way of their basis alone, these are ten; but by way of grasping, they become thirty. How? For one who grasps "my illumination has arisen," there is the grasping of view; for one who grasps "how pleasing, illumination has arisen," there is the grasping of conceit; for one who delights in the illumination, there is the grasping of craving — thus, with respect to illumination, there are three graspings, by way of view, conceit, and craving. Likewise for the rest — thus, by way of grasping, there are thirty corruptions. Under their influence, an unskilled, untrained meditator trembles and becomes distracted with respect to illumination and the rest, regarding each one of them as "this is mine, this I am, this is my self." Hence the ancients said:

"He trembles at illumination and at knowledge, and at rapture — these by which the mind quivers; at tranquility and at bliss as well.

"He trembles at resolution and at exertion, and at establishment; and at the equanimity of adverting, and at the equanimity of attachment."

But a skilled, wise, trained meditator, endowed with understanding, when illumination and the rest arise, delimits and examines it with wisdom thus: "this illumination has indeed arisen for me; but this is impermanent, conditioned, dependently arisen, subject to ending, subject to passing away, subject to fading away, subject to cessation" — or else it occurs to him: "if illumination were self, it would be fitting to grasp it as 'self.' But it is not-self, and yet is grasped as 'self.' Therefore it is not-self by reason of not submitting to one's will, impermanent by reason of ceasing to exist after having been, and suffering by reason of being afflicted by arising and passing away" — all this to be elaborated in full by the method already stated in the sevenfold immaterial. And just as with illumination, so too with the rest.

Having examined it in this way, he regards illumination thus: "this is not mine, this I am not, this is not my self." Knowledge … and so on … attachment, too, he regards thus: "this is not mine, this I am not, this is not my self." Regarding it in this way, he does not tremble or quiver at illumination and the rest. Hence the ancients said:

"These ten states have been thoroughly mastered by his wisdom; he becomes skilled regarding agitation about the Dhamma, and does not fall into distraction."

Not falling into distraction in this way, and having disentangled that thirtyfold tangle of corruption, he determines that illumination and the rest are not the path, but that insight-knowledge, freed from the corruptions and proceeding along its own course, is the path — thus determining both path and not-path. The knowledge that thus stands, having known both path and not-path — "this is the path, this is not the path" — should be understood as purification by knowledge and vision of what is path and what is not path.

And to this extent, three of the truths have been determined by him. How? In purification of view, first, the truth of suffering was determined, by the determining of mind-and-matter. In purification by overcoming doubt, the truth of origination was determined, by the grasping of conditions. In this purification by knowledge and vision of what is path and what is not path, the truth of the path has been determined, by the ascertaining of the right path. Thus, by mundane knowledge alone, so far, three of the truths have been determined.

Thus, in the Path of Purification, composed for the joy of good people,
in the section on the development of wisdom,
the discussion called "The Description of Purification by Knowledge and Vision of What Is Path and What Is Not Path"
constitutes the twentieth chapter.