The Nine Knowledges of the Way

Insight that has reached its culmination by way of eight knowledges, together with a ninth — knowledge conforming to the truths — this is called "purification by knowledge and vision of the way." Herein, "by way of eight" should be understood as these eight knowledges: knowledge of the contemplation of rise and fall, freed of corruption and reckoned as insight proceeding along its own course; knowledge of the contemplation of dissolution; knowledge of the appearance as fear; knowledge of the contemplation of danger; knowledge of the contemplation of disenchantment; knowledge of desire for deliverance; knowledge of the contemplation of reflection; and knowledge of equanimity toward formations. "The ninth, knowledge conforming to the truths" is a designation for conformity-knowledge. Therefore, one desiring to accomplish this should make the effort in these knowledges, beginning with knowledge of rise and fall freed of corruption.

If it is asked, what is the purpose of the further effort in knowledge of rise and fall? — it is for the sake of discerning the characteristics. For knowledge of rise and fall, earlier, being corrupted by the ten corruptions, was unable to discern the three characteristics according to their own true nature; but freed of corruption, it is able to do so. Therefore, the further effort here should be made for the sake of discerning the characteristics.

But through failure to attend to what, and through being concealed by what, do the characteristics fail to appear? The characteristic of impermanence, first, fails to appear through failure to attend to rise and fall, being concealed by continuity. The characteristic of suffering fails to appear through failure to attend to continual affliction, being concealed by the postures. The characteristic of not-self fails to appear through failure to attend to the separating-out of the various elements, being concealed by compactness. But when rise and fall have been grasped and continuity has been disrupted, the characteristic of impermanence appears according to its true nature. When continual affliction has been attended to and the postures have been exposed, the characteristic of suffering appears according to its true nature. When the various elements have been separated out and compactness has been broken up, the characteristic of not-self appears according to its true nature.

Herein, the following distinction should be understood: impermanence and the characteristic of impermanence; suffering and the characteristic of suffering; not-self and the characteristic of not-self. Herein, "impermanent" is the fivefold aggregates. Why? Because of their arising, passing away, and alteration, or because of their ceasing to exist after having been. Their arising, passing away, and alteration is the characteristic of impermanence — or else, the mode of alteration reckoned as their ceasing to exist after having been.

But, from the statement "what is impermanent is suffering," that same fivefold aggregates is suffering. Why? Because of continual affliction. The mode of continual affliction is the characteristic of suffering.

And from the statement "what is suffering is not-self," that same fivefold aggregates is not-self. Why? Because of not submitting to one's will. The mode of not submitting to one's will is the characteristic of not-self.

All of this the meditator discerns according to its true nature, by means of the knowledge of the contemplation of rise and fall, freed of corruption and reckoned as insight proceeding along its own course.

Knowledge of rise and fall freed of corruption is finished.

For one who, having thus discerned the characteristics, weighs and judges material and immaterial states again and again as "impermanent, suffering, not-self," that knowledge proceeds, having become sharp; the formations present themselves swiftly; and, as knowledge proceeds sharply and the formations present themselves swiftly, it no longer reaches as far as arising, or standing, or occurrence, or the sign; mindfulness comes to rest on nothing but destruction, passing away, breaking-up, and cessation. For one who thus sees, "having arisen in this way, this particular course of formations ceases" — at this point there arises the insight-knowledge called the contemplation of dissolution. With reference to this it was said:

"How is there knowledge of insight, which is the wisdom of contemplating dissolution by way of reflecting on the object? Consciousness, having visible form as its object, arises and breaks up; reflecting on that object, one contemplates the dissolution of that consciousness. 'One contemplates' — how does one contemplate? One contemplates as impermanent, not as permanent; one contemplates as suffering, not as pleasant; one contemplates as not-self, not as self; one grows disenchanted, one does not delight; one becomes dispassionate, one does not become passionate; one causes cessation, one does not cause origination; one relinquishes, one does not grasp.

"Contemplating as impermanent, one abandons the perception of permanence. Contemplating as suffering, the perception of pleasure; as not-self, the perception of self; growing disenchanted, delight; becoming dispassionate, lust; causing cessation, origination; relinquishing, one abandons grasping.

"Consciousness having feeling as its object … having perception as its object … having the formations as its object … having consciousness as its object … having the eye as its object … and so on … having aging-and-death as its object, arises and breaks up … and so on … relinquishing, one abandons grasping.

"The passing-over of the basis, and the turning-back of wisdom; and the power of adverting — this is the insight of reflecting.

"By inference from the object, a single determination of both; resolve upon cessation — this is the insight of the characteristic of passing away.

"Reflecting on the object, and contemplating dissolution; and its presenting itself as void — this is the insight of higher wisdom.

"Skilled in the three contemplations, and in the four insights; skilled in the three presentations — he does not tremble amid the various views."

"That is knowledge in the sense of the known. It is wisdom in the sense of understanding. Hence it is called: knowledge of insight, the wisdom of contemplating dissolution by way of reflecting on the object."

Herein, "reflecting on the object" means: having known whatever object by way of reflection, having seen it by way of ending and passing away. "The wisdom of contemplating dissolution" refers to the wisdom that contemplates the dissolution of the knowledge that arose from reflecting on the object by way of ending and passing away; this is said to be "knowledge of insight." "How does that come about?" — this, for now, is the meaning of the question asked out of a desire to explain. Then, in order to show how it comes about, "consciousness having visible form as its object" and so on was said.

Herein, "consciousness having visible form as its object arises and breaks up" means: consciousness having visible form as its object arises and breaks up. Or else, the meaning is: consciousness arises and breaks up in the state of having visible form as its object. "Reflecting on that object" means: having known that visible-form object by way of reflection, having seen it by way of ending and passing away. "One contemplates the dissolution of that consciousness" means: by a further consciousness, one contemplates the dissolution of the consciousness by which that visible-form object was seen by way of ending and passing away. Hence the ancients said: "one sees with insight both the known and the knowing."

And here, "one contemplates" means: one sees again and again — the meaning is, one sees repeatedly, in manifold ways. Hence it was said: "'one contemplates' — how does one contemplate? One contemplates as impermanent" and so on.

Herein, since dissolution is the very furthest extremity of impermanence, therefore the meditator contemplating dissolution contemplates the entire course of formations as impermanent, not as permanent. From there, because what is impermanent is suffering, and what is suffering is not-self, he contemplates that same thing as suffering, not as pleasant; as not-self, not as self.

And since what is impermanent, suffering, not-self should not be delighted in, and since what should not be delighted in should not be lusted after, therefore, in accordance with this contemplation of dissolution, he grows disenchanted, not delighted, with the course of formations seen as "impermanent, suffering, not-self." He becomes dispassionate, not passionate. Not becoming passionate in this way, by mundane knowledge alone, for now, he causes the cessation of lust, not its origination — the meaning is, he does not produce its arising.

Or else: having thus become dispassionate, by way of inferential knowledge, just as he causes the cessation of the formations he has seen, so too does he cause the cessation of those not seen, not their origination — he attends to them precisely as ceasing; he sees only their cessation, not their arising, the meaning is.

Practicing in this way, he relinquishes, he does not grasp. What is meant by this? This contemplation of impermanence and the rest is called both "relinquishment by giving up" and "relinquishment by entering into," because, by way of temporary abandonment, it gives up the defilements together with the aggregates and formations, and because, by seeing the fault in the conditioned, it enters into an inclination toward Nibbāna, the opposite of that. Therefore a monk endowed with it, by the method already stated, gives up the defilements and enters into Nibbāna. He neither grasps the defilements by way of their production, nor grasps a conditioned object by way of failing to see its fault. Hence it is said: "he relinquishes, he does not grasp."

Now, in order to show which states are abandoned by these knowledges, "contemplating as impermanent, one abandons the perception of permanence" and so on was said. Herein, "delight" is craving accompanied by rapture. The rest is by the method already stated.

In the verses, "the passing-over of the basis" means: having seen the dissolution of visible form, then, by way of seeing the dissolution of the very consciousness by which that dissolution was seen, the passing-over from the prior basis to a further basis. "The turning-back of wisdom" means: wisdom's coming to rest on passing away, having given up arising. "The power of adverting" means: the capacity, having seen the dissolution of visible form, to advert immediately afterward for the purpose of seeing the dissolution of the consciousness that has that dissolution as its object. "The insight of reflecting" is the name for this contemplation of dissolution by way of reflecting on the object.

"By inference from the object, a single determination of both" means: by inference from, by following after, the object seen directly — reasoning "just as this is, so too did the course of formations break up in the past, and so too will it break up in the future" — thus, the meaning is, the determination of both past and future by way of a single, uniform nature.

And this was said by the ancients:

"One whose seeing is purified with respect to what actually exists infers, by that same inference, to the past and the future: all things gone to formations are disintegrating, like a dewdrop when the sun has risen."

"Resolve upon cessation" means: having thus made a single determination of both by way of dissolution, the resolve, the deference, the inclination, the leaning, the tendency toward that very cessation reckoned as dissolution — this is the meaning. "The insight of the characteristic of passing away" — this, it is said, is the name for this insight.

"Reflecting on the object" means: having known the prior object, visible form and the rest. "One contemplates dissolution" means: having seen the dissolution of that object, one contemplates the dissolution of the consciousness that has that object. "Its presenting itself as void" means: for one thus contemplating dissolution in this way, the presentation as void — "it is only formations that break up; their breaking-up is death; there exists no one else at all" — is accomplished.

Hence the ancients said:

"The aggregates cease, and there is no other; the breaking-up of the aggregates is called death. One who is heedful sees their destruction, wisely, as one who bores through a gem with a diamond."

"The insight of higher wisdom" — reflecting on the object, contemplating dissolution, and the presentation as void: this, it is said, is the name for the insight of higher wisdom.

"Skilled in the three contemplations" means: a monk skilled in the three contemplations beginning with impermanence. "And in the four insights" means: and in the four insights beginning with disenchantment. "Skilled in the three presentations" means: skilled in this threefold presentation — as ending, as passing away, and as void. "He does not tremble amid the various views" means: he does not waver amid the various kinds of views beginning with the eternalist view.

Not wavering in this way, with his attention proceeding thus, "only what is unceased ceases, only what is unbroken breaks" — like a fragile vessel being broken, like a fine speck of dust being scattered, like sesame seeds being roasted — he gives up the sign of arising, standing, and occurrence in all formations, and sees only their breaking-up. Just as a sighted man, standing on the bank of a lotus pond or a river while thick raindrops fall from the sky, might see great big bubbles arising on the water's surface and breaking up swiftly, one after another — in just the same way he sees all formations breaking, breaking up. For it was with reference to a meditator of this kind that the Blessed One said:

"As one would see a bubble, as one would see a mirage — so seeing the world, the King of Death does not see him."

For one who thus continually sees "all formations are breaking, breaking up," dissolution-knowledge, surrounded by eight benefits, attains strength. Herein, these are the eight benefits: the abandoning of the view of being; the giving up of attachment to life; being constantly, diligently applied; a purified livelihood; the abandoning of anxious striving; freedom from fear; the attainment of patience and gentleness; and the ability to bear discontent and delight.

Hence the ancients said:

"Having seen these eight excellent qualities, the sage, like one whose head or clothes are ablaze, contemplates that again and again, a contemplator of dissolution, for the attainment of the deathless."

Knowledge of the contemplation of dissolution is finished.

For one who cultivates, develops, and practices again and again this contemplation of dissolution, which has as its object the ending, passing away, breaking-up, and cessation of all formations, the disintegrating formations throughout every mode of being, every womb, every destination, every station, and every abode of beings present themselves as a great terror, like a lion, a tiger, a leopard, a bear, a hyena, a demon, a fierce ox, a fierce dog, a rutting rogue elephant, a dreadful serpent, a thunderbolt, cemeteries, a battlefield, a blazing pit of embers, and the like, to a timid man who wishes to live comfortably. For one who thus sees, "past formations have ceased; present ones are ceasing; formations still to arise in the future will likewise cease" — at this point there arises the knowledge called the appearance as fear.

Here, then, is a simile: a certain woman, it is said, had three sons who had offended the king, and the king ordered their heads cut off. She went to the place of execution together with her sons. Then, having cut off the eldest son's head, they began to cut off the middle son's. Seeing the eldest's head already cut off and the middle one's head being cut, she gave up her attachment to the youngest, thinking, "this one too will be just like these." Herein: as that woman's seeing of the eldest son's already-cut-off head is like the meditator's seeing of the cessation of past formations; her seeing of the middle son's head being cut is like his seeing of the cessation of present formations; her giving up of attachment to the youngest son, thinking "this one too will be just like these," is like his seeing of the cessation of future formations, thinking, "formations still to arise in the future too will break up." For one who thus sees, at this point, the knowledge of appearance as fear arises.

Here is another simile: a certain woman with a sickly womb, it is said, gave birth to ten children. Of these, nine died; a tenth was dying in her arms; another was still in her womb. Seeing the nine children dead and the tenth dying, she gave up her attachment to the one still in her womb, thinking, "this one too will be just like these." Herein: as that woman's remembrance of the death of the nine children is like the meditator's seeing of the cessation of past formations; her seeing the state of the one dying in her arms is like his seeing of the cessation of present formations; her giving up of attachment to the one still in her womb is like his seeing of the cessation of future formations. For one who thus sees, at this moment, the knowledge of appearance as fear arises.

But does the knowledge of appearance as fear itself fear, or not? It does not fear. For it consists merely in the judgment "past formations have ceased; present ones are ceasing; future ones will cease." Therefore, just as a sighted man looking at three pits of embers at a city gate does not himself fear, but merely makes the judgment, "whoever falls into these will all experience no small suffering" — or just as a sighted man looking at a row of three stakes set up, one of acacia wood, one of iron, one of gold, does not himself fear, but merely makes the judgment, "whoever falls upon these stakes will all experience no small suffering" — in just the same way, the knowledge of appearance as fear does not itself fear; it merely makes the judgment, with respect to the three kinds of being resembling the three pits of embers and the three stakes, "past formations have ceased; present ones are ceasing; future ones will cease." But since, for it, the formations belonging to every mode of being, womb, destination, station, and abode, having fallen into ruin, present themselves as fearsome, entailing danger, it is therefore called "the appearance as fear."

As for this appearing as fear, this is the canonical text:

"For one attending as impermanent, what appears as fear? Suffering. For one attending as suffering, what appears as fear? Not-self. For one attending as not-self, what appears as fear? For one attending as impermanent, the sign appears as fear. For one attending as suffering, occurrence appears as fear. For one attending as not-self, both the sign and occurrence appear as fear."

Herein, "the sign" is the sign of the formations — this is a designation precisely for past, future, and present formations. For one attending as impermanent sees nothing but the death of the formations, and hence the sign appears to him as fear. "Occurrence" is the occurrence of material and immaterial existence. For one attending as suffering sees nothing but the continual affliction inherent even in occurrence reckoned as pleasant, and hence occurrence appears to him as fear. But one attending as not-self sees both of these — like an empty village, like a mirage or a phantom city — as void, vain, empty, without an owner, without a guide. Hence both the sign and occurrence appear to him as fear.

Knowledge of appearance as fear is finished.

For one who cultivates, develops, and practices again and again this knowledge of appearance as fear, no protection, no shelter, no destination, no refuge appears anywhere throughout every mode of being, womb, destination, station, and abode of beings. Among the formations belonging to every mode of being, womb, destination, station, and abode, not even one is longed for or clung to. The three kinds of being present themselves like pits full of glowing, flameless embers; the four great elements, like dreadful, venomous serpents; the five aggregates, like murderers with raised swords; the six internal bases, like an empty village; the six external bases, like village-raiding bandits; the seven stations of consciousness and the nine abodes of beings, like a place ablaze, blazing, all afire with eleven fires; and all formations present themselves as having become a great heap of danger, without relish, without savor — like a boil, like a disease, like a dart, like affliction, like sickness.

How? For a timid man wishing to live comfortably, even a thicket of forest, however pleasant its appearance, is like one infested with wild beasts; a cave, like one with tigers; water, like one with crocodiles and demons; enemies, like men with swords raised; food, like poison; a road, like one with thieves; a house, like one ablaze; a battlefield, like one with an army arrayed for battle. Just as that man, having come upon such a beast-infested thicket and the rest, sees, frightened, alarmed, his hair standing on end, nothing but danger on every side — in just the same way, this meditator, by way of contemplation of dissolution, with all formations having appeared as fearsome, sees, on every side, nothing but danger, without relish, without savor. For one who thus sees, knowledge of danger, it is said, has arisen.

With reference to this, this was said:

"How is there knowledge of danger, which is the wisdom of the appearance as fear? 'Arising is fear' — this is knowledge of danger, the wisdom of the appearance as fear. 'Occurrence is fear' … 'the sign is fear' … 'accumulation is fear' … 'rebirth-linking is fear' … 'destiny is fear' … 'production is fear' … 'rebirth is fear' … 'birth is fear' … 'aging is fear' … 'sickness is fear' … 'death is fear' … 'sorrow is fear' … 'lamentation is fear' … 'despair is fear' — this is knowledge of danger, the wisdom of the appearance as fear. 'Non-arising is safety' — this is knowledge of the state of peace. 'Non-occurrence … and so on … non-despair is safety' — this is knowledge of the state of peace. 'Arising is fear, non-arising is safety' — this is knowledge of the state of peace. 'Occurrence … and so on … despair is fear, non-despair is safety' — this is knowledge of the state of peace.

"'Arising is suffering' — this is knowledge of danger, the wisdom of the appearance as fear. 'Occurrence … and so on … despair is suffering' — this is knowledge of danger, the wisdom of the appearance as fear. 'Non-arising is happiness' — this is knowledge of the state of peace. 'Non-occurrence … and so on … non-despair is happiness' — this is knowledge of the state of peace. 'Arising is suffering, non-arising is happiness' — this is knowledge of the state of peace. 'Occurrence … and so on … despair is suffering, non-despair is happiness' — this is knowledge of the state of peace.

"'Arising is tainted by the flesh' — this is knowledge of danger, the wisdom of the appearance as fear. 'Occurrence … and so on … despair is tainted by the flesh' — this is knowledge of danger, the wisdom of the appearance as fear. 'Non-arising is untainted by the flesh' — this is knowledge of the state of peace. 'Non-occurrence … and so on … non-despair is untainted by the flesh' — this is knowledge of the state of peace. 'Arising is tainted by the flesh, non-arising is untainted' — this is knowledge of the state of peace. 'Occurrence … and so on … despair is tainted by the flesh, non-despair is untainted' — this is knowledge of the state of peace.

"'Arising is a formation' — this is knowledge of danger, the wisdom of the appearance as fear. 'Occurrence … and so on … despair is a formation' — this is knowledge of danger, the wisdom of the appearance as fear. 'Non-arising is Nibbāna' — this is knowledge of the state of peace. 'Non-occurrence … and so on … non-despair is Nibbāna' — this is knowledge of the state of peace. 'Arising is a formation, non-arising is Nibbāna' — this is knowledge of the state of peace. 'Occurrence … and so on … despair is a formation, non-despair is Nibbāna' — this is knowledge of the state of peace.

"One sees arising, occurrence, and the sign as suffering; accumulation and rebirth-linking — this is knowledge of danger.

"And non-arising, non-occurrence, the signless, as happiness; non-accumulation, non-rebirth-linking — this is knowledge of the state of peace.

"This knowledge of danger is born in five instances; in five instances, knowledge of the state of peace; he understands ten knowledges. Skilled in these two knowledges, he does not tremble amid the various views."

"That is knowledge in the sense of the known. It is wisdom in the sense of understanding. Hence it is called: knowledge of danger, the wisdom of the appearance as fear."

Herein, "arising" is rebirth here through a past kammic condition. "Occurrence" is the continuation of what has thus arisen. "The sign" is every sign of the formations. "Accumulation" is kamma that is the cause of future rebirth-linking. "Rebirth-linking" is future rebirth. "Destiny" is that by which the destiny of that rebirth-linking is determined. "Production" is the producing of the aggregates. "Rebirth" is the occurrence of result stated thus: "of one who has attained, or of one who has been reborn." "Birth" is birth, conditioned by being, which is the condition for aging and the rest. Aging, death, and the rest are self-evident. And herein, only five — arising, occurrence, the sign, accumulation, and rebirth-linking — are stated as the actual bases of danger-knowledge; the rest are stated as their synonyms. For the two terms "production" and "birth" are synonyms for both "arising" and "rebirth-linking"; the two terms "destiny" and "rebirth" are synonyms for "occurrence"; and aging and the rest are synonyms for "the sign." Hence it was said —

"One sees arising, occurrence, and the sign as suffering; accumulation and rebirth-linking — this is knowledge of danger" — and "this knowledge of danger is born in five instances."

As for "non-arising is safety — this is knowledge of the state of peace" and so on, this was said in order to show the knowledge opposed to danger-knowledge. Or else, this was said also for the purpose of generating reassurance, showing that, for those whose hearts have been alarmed by seeing danger through the appearance as fear, there also exists a state without fear — safety, free of danger. Or else, since arising and the rest have become well established as fear for him, his mind inclines toward what is opposed to them; therefore this should be understood as having been said also to show the benefit of the danger-knowledge accomplished by way of the appearance as fear.

And herein, whatever is fear is, by rule, suffering. That, being not free of the flesh-taint of the round, the flesh-taint of the world, and the flesh-taint of the defilements, is precisely tainted by the flesh. And whatever is tainted by the flesh is nothing but a mere formation. Therefore "arising is suffering — this is knowledge of danger, the wisdom of the appearance as fear" and so on was said. Even so, the distinction here should be understood only as a distinction of occurrence, by way of the diversity of aspect — as the aspect of fear, the aspect of suffering, the aspect of being tainted by the flesh.

"He understands ten knowledges" means: one who understands danger-knowledge understands, penetrates, and realizes ten knowledges — the five with arising and the rest as their basis, and the five with non-arising and the rest as their basis. "Skilled in these two knowledges" means: skilled in these two, danger-knowledge and knowledge of the state of peace. "He does not tremble amid the various views" means: he does not waver amid the views occurring by way of claiming the supreme visible Nibbāna and the like. The rest here is plain.

Knowledge of the contemplation of danger is finished.

For one who thus sees all formations as danger, he grows disenchanted, weary, and finds no delight in the disintegrating course of formations belonging to every mode of being, womb, destination, station of consciousness, and abode of beings.

Just as a royal golden swan, delighting in the foot of Mount Cittakūṭa, finds no delight in a filthy pit at the gate of an outcaste village, but delights only in the seven great lakes — in just the same way, this royal swan among meditators finds no delight in the disintegrating course of formations, whose danger has been thoroughly seen; but, endowed with a delight in development, a fondness for development, he delights only in the seven contemplations.

And just as a lion, king of beasts, placed in a golden cage, finds no delight there, but delights only in the Himalayas, three thousand yojanas in extent — in just the same way, this lion among meditators finds no delight even in the three kinds of fortunate existence, but delights only in the three contemplations.

And just as Chaddanta, the entirely white, seven-limbed, magically powerful, sky-going elephant king, finds no delight in the midst of a city, but delights only in the thicket by Lake Chaddanta in the Himalayas — in just the same way, this noble elephant among meditators finds no delight in the entire course of formations, but delights only in the state of peace seen by the method beginning "non-arising is safety," his mind inclined, leaning, and tending toward it.

Knowledge of the contemplation of disenchantment is finished.

This, however, is one in meaning with the previous two knowledges. Hence the ancients said:

"The appearance as fear is a single thing that receives three names: since it saw all formations as fear, it came to be called 'the appearance as fear.' Since it produces danger with respect to those same formations, it came to be called 'the contemplation of danger.' Since it arose growing disenchanted with those same formations, it came to be called 'the contemplation of disenchantment.'"

It was also said in the canonical text: "the wisdom of the appearance as fear, and the knowledge of danger, and disenchantment — these states are one in meaning; they differ only in the letter."

Now, for this person of good family, growing disenchanted, weary, and finding no delight through this knowledge of disenchantment, the mind does not cling to, does not stick to, does not become bound to even a single formation among the disintegrating formations belonging to every mode of being, womb, destination, station of consciousness, and abode of beings; it wishes to be freed from, wishes to escape from, the entire course of formations. Like what? Just as a fish caught within a net, a frog in a snake's mouth, a wild fowl thrown into a cage, a deer caught fast in a snare, a snake in a snake-charmer's hand, an elephant fallen into a great mire, a serpent-king in a garuḍa's mouth, the moon that has entered Rāhu's mouth, or a man surrounded by enemies — all of these, and the like, wish only to be freed, wish only to escape, from their respective predicaments — in just the same way, this meditator's mind wishes to be freed, wishes to escape, from the entire course of formations. Then, for him, thus devoid of attachment to all formations, wishing to be freed from the entire course of formations, there arises the knowledge of desire for deliverance.

Knowledge of desire for deliverance is finished.

Wishing thus to be freed from the disintegrating formations belonging to every mode of being, womb, destination, station, and abode, and, in order to be freed from the entire course of formations, he then grasps those same formations once more, applying the three characteristics to them by way of the knowledge of the contemplation of reflection.

He sees all formations as impermanent, by reasons such as: not being everlasting, being temporary, being delimited by arising and passing away, disintegrating, fickle, breaking up, unstable, subject to change, coreless, subject to annihilation, conditioned, subject to death.

He sees them as suffering, by reasons such as: continual affliction, being a basis for suffering, being a disease, a boil, a dart, affliction, illness, a calamity, a misfortune, danger, a menace, no protection, no shelter, no refuge, a wretchedness, the root of wretchedness, a murderer, tainted by the cankers, Māra's bait, subject to birth, subject to aging, subject to sickness, subject to sorrow, subject to lamentation, subject to despair, subject to defilement.

He sees them as foul, being an attendant on the characteristic of suffering, by reasons such as: being ignoble, foul-smelling, disgusting, repulsive, unfit for adornment, deformed, hideous.

He sees them as not-self, by reasons such as: being alien, empty, vain, void, without an owner, without a master, not submitting to one's will.

For one seeing in this way, the formations, with the three characteristics applied, are said to be grasped. But why does he grasp them in this way? For the sake of accomplishing the means of deliverance.

Here, then, is a simile: a certain man, it is said, wishing to catch fish, took up a fish-trap and set it out in the water. Reaching in his hand swiftly, he seized, within the water, a snake by the neck, and, thinking "I've caught a fish!", was delighted. Lifting it up, thinking "what a big fish I've caught!", and looking at it, he recognized it as a snake by seeing its three curved markings; frightened, having seen the danger, disenchanted with the catch, wishing to release it, and making the means for releasing it, he unwound his grip starting from the tip of the tail, lifted his arm, whirled it two or three times above his head, weakened the snake, and, letting go, said, "go, wicked snake!" — then, climbing swiftly onto the pond's bank, and thinking, "truly, I am freed from the mouth of a great snake!", he stood watching the path he had come by.

Herein: that man's moment of delight, thinking "a fish!", upon seizing the snake by the neck, is like this meditator's own moment of delight, at the very start, upon obtaining his own person; his drawing the head out of the fish-trap's opening and seeing the three curved markings is like this meditator's breaking up compactness and seeing the three characteristics in the formations; his moment of fright is like this meditator's knowledge of appearance as fear. Then, his seeing the danger thereafter is like the knowledge of the contemplation of danger; his disenchantment with the catch is like the knowledge of the contemplation of disenchantment. His wish to release the snake is like the knowledge of desire for deliverance; his making the means for releasing it is like the application of the three characteristics to the formations by the knowledge of the contemplation of reflection. For just as that man, having whirled the snake and weakened it, turned it back, brought it to a state of being unable to bite, and released it, well and truly freed — in just the same way, this meditator, having whirled the formations by the application of the three characteristics and weakened them, brings them to a state of being unable any longer to present themselves in the guise of permanent, pleasant, and beautiful selfhood, and releases them, well and truly freed. Hence it was said: "he grasps them in this way for the sake of accomplishing the means of deliverance."

To this extent, reflection-knowledge has arisen for him. With reference to this it was said:

"For one attending as impermanent, what reflection-knowledge arises? Suffering. For one attending as not-self, what reflection-knowledge arises? For one attending as impermanent, reflection-knowledge of the sign arises. For one attending as suffering, reflection-knowledge of occurrence arises. For one attending as not-self, reflection-knowledge of both the sign and occurrence arises."

Herein, "reflection-knowledge of the sign" means: having known the sign of the formations, by way of the characteristic of impermanence, as "unstable, temporary." Although, admittedly, it is not the case that one first knows and only afterward does the knowledge arise, still, it is spoken of in this way by way of ordinary usage, just as in expressions such as "dependent on mind and on mind-objects, mind-consciousness arises." Or else, it should be understood as spoken thus by way of the method of unity, treating what is prior and what is subsequent as one. By this same method, the meaning should be understood for the other two terms as well.

Knowledge of the contemplation of reflection is finished.

Having thus grasped, by the knowledge of the contemplation of reflection, "all formations are void," he next grasps the twofold voidness: "this is void of self, or of what belongs to self." Thus seeing neither a self, nor anything else established as a self's own possession, he next grasps the fourfold voidness spoken of thus: "I am not anywhere a something belonging to anyone; nor is there anywhere, in anything, a something of mine."

How? "I am not anywhere" means: he does not see a self anywhere. "A something belonging to anyone" means: he does not see his own self as something to be offered up as belonging to anyone else — the meaning is, he does not see it as fit to be reckoned and offered up in the place of a brother, or in the place of a companion, or in the place of a possession. "Nor is there anywhere" — setting aside, for the moment, the word "mine" — this phrase means: nor does he see another's self anywhere. Now, bringing in the word "mine": "a something of mine" means: he does not see another's self as existing as any kind of something belonging to him. The meaning is: he does not see another's self, in any respect, as fit to be offered up, in the place of his own brother, or companion, or possession. Thus, since he sees a self nowhere at all, nor sees it as fit to be offered up as belonging to another, nor sees another's self, nor sees another's self as fit to be offered up as his own — for this reason, by him, the fourfold voidness has been grasped.

Having thus grasped the fourfold voidness, he next grasps voidness by six aspects. How? The eye is void of self, or of what belongs to self, or of the permanent, or of the stable, or of the eternal, or of the unchanging … and so on … the mind is void. Visible forms are void … and so on … mind-objects are void. Eye-consciousness … and so on … mind-consciousness. Eye-contact — thus, the method should be extended all the way up to aging-and-death.

Having thus grasped voidness by six aspects, he next grasps it by eight aspects. That is: matter is coreless, without a core, gone from any core — whether a core of permanence, a core of stability, a core of pleasure, a core of self — or of the permanent, the stable, the eternal, the unchanging. Feeling … perception … the formations … consciousness … the eye … and so on … aging-and-death is coreless, without a core, gone from any core — whether a core of permanence, a core of stability, a core of pleasure, a core of self — or of the permanent, the stable, the eternal, the unchanging. Just as a reed is coreless, without a core, gone from any core; just as a castor-oil plant … just as a cluster-fig tree … just as a white-flowered vine … just as a Pāṭali tree … just as a lump of foam … just as a water-bubble … just as a mirage … just as a banana trunk … just as a magic trick is coreless, without a core, gone from any core — in just the same way, matter … and so on … aging-and-death is coreless, without a core, gone from any core, whether a core of permanence … and so on … the unchanging.

Having thus grasped voidness by eight aspects, he next grasps it by ten aspects: he sees matter as vain. He sees it as empty, as void, as not-self, as without mastery, as not acting according to desire, as unobtainable, as not submitting to one's will, as alien, as isolated. Feeling … and so on … consciousness he sees as vain … and so on … as isolated.

Having thus grasped voidness by ten aspects, he next grasps it by twelve aspects. That is: matter is not a being, not a life, not a man, not a youth, not a woman, not a man, not a self, not what belongs to a self; not I, not mine, not another's, not anyone's. Feeling … and so on … consciousness is not anyone's.

Having thus grasped voidness by twelve aspects, he next grasps voidness by forty-two aspects, by way of full understanding through scrutiny. He sees matter 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 not become a refuge … as vain … as empty … as void … as not-self … as without relish … 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, lamentation, pain, grief, and despair … as origination … as passing away … as without relish … as danger … as escape. Feeling … and so on … consciousness he sees as impermanent … and so on … as escape.

And this was said: "one who sees matter as impermanent … and so on … as escape regards the world as void. One who sees feeling … and so on … consciousness as impermanent … and so on … as escape regards the world as void."

"Regard the world as void, Mogharāja, always mindful; having uprooted the view of self, thus you may cross beyond death. So regarding the world, the King of Death does not see him."

Having thus seen it as void, and having applied the three characteristics, grasping the formations, he gives up both fear and delight, becomes indifferent and neutral toward the formations, and does not grasp them as "I" or "mine" — like a man who has released his wife.

Just as a man might have a wife who was dear, beloved, pleasing to him, and he could not bear to be without her even for a moment, and would cherish her exceedingly; and, seeing that woman standing, or sitting, or talking, or laughing together with another man, he would become angry, displeased, and would experience intense sorrow. But at some later time, seeing a fault in that woman, and wishing to be rid of her, he releases her, and no longer grasps her as "mine." From that point on, even seeing her doing anything at all with anyone whatsoever, he would no longer become angry, would no longer fall into sorrow, but would simply remain indifferent, neutral. In just the same way, this meditator, wishing to be freed from all formations, grasping the formations by the contemplation of reflection, not seeing anything fit to be grasped as "I" or "mine," gives up both fear and delight, and becomes indifferent, neutral, toward all formations.

For one thus knowing, thus seeing, the mind draws back, shrinks back, turns away, and does not extend itself toward the three kinds of being, the four wombs, the five destinies, the seven stations of consciousness, and the nine abodes of beings; only equanimity, or a sense of aversion, becomes established.

Just as water droplets on a slightly tilted lotus leaf draw back, shrink back, turn away, and do not spread out — in just the same way … and so on … just as a chicken feather, or a strip of sinew, thrown into a fire, draws back, shrinks back, turns away, and does not spread out — in just the same way, his mind, with respect to the three kinds of being … and so on … only equanimity, or a sense of aversion, becomes established. Thus, for him, the knowledge called equanimity toward formations, it is said, has arisen.

Now, if this knowledge sees the state of peace, Nibbāna, as peaceful, it gives up the entire occurrence of formations and leaps forward into Nibbāna alone. But if it does not see Nibbāna as peaceful, it continues occurring, again and again, with the formations alone as its object — like the direction-finding crow of seafarers. Seafaring merchants, it is said, embarking on a ship, take along what is called a direction-finding crow. When the ship, driven off course by the wind, sails into foreign waters and the shore can no longer be seen, they release the direction-finding crow. Standing on the mast-top, it leaps into the sky and searches every direction and quarter; if it sees the shore, it flies straight toward it. But if it does not see the shore, it comes back again and again and settles right back on the mast-top. In just the same way, if the knowledge of equanimity toward formations sees the state of peace, Nibbāna, as peaceful, it gives up the entire occurrence of formations and leaps forward into Nibbāna alone. But if it does not see it, it continues occurring, again and again, with the formations alone as its object.

This is like flour being kneaded on a well-cleaned surface, or like ginned cotton being carded — having grasped the formations in various ways, and having given up both fear and delight, it stands neutral in its examination of the formations, standing by way of the threefold contemplation. So standing, it enters into a threefold state of being a door to liberation, and becomes a condition for the distinguishing of the seven noble persons.

Herein, this "entering into a threefold state of being a door to liberation" occurs by way of the dominance of three faculties, through occurring by way of the threefold contemplation. For the three contemplations are called the three doors to liberation. As it is said —

"Now, these three doors to liberation lead to deliverance from the world: through regarding all formations as delimited and bounded round, and the mind's leaping forward into the signless element; through the mind's being roused with respect to all formations, and its leaping forward into the desireless element; through regarding all states as alien, and the mind's leaping forward into the void element — these three doors to liberation lead to deliverance from the world."

Herein, "as delimited and bounded round" means: delimited and bounded round by way of rise and fall. For the contemplation of impermanence, having delimited "the formations did not exist before their arising," and searching for their destination, regards them as bounded round thus: "they do not go on beyond passing away; they simply vanish right there." "The mind's being roused" means: the mind's being stirred with a sense of urgency. For the contemplation of suffering stirs the mind with respect to the formations. "Regarding as alien" means: regarding as not-self thus: "not I, not mine." Thus these three phrases should be understood as spoken by way of the contemplations of impermanence and the rest. Hence it was said, in the very next answer to the question: "for one attending as impermanent, the formations present themselves as ending. For one attending as suffering, the formations present themselves as fearsome. For one attending as not-self, the formations present themselves as void."

But what are those liberations for which these contemplations are doors? These three: the signless, the desireless, and the void. For this was said: "attending as impermanent, abounding in resolution, one attains the signless liberation. Attending as suffering, abounding in tranquility, one attains the desireless liberation. Attending as not-self, abounding in enthusiasm, one attains the void liberation."

Herein, "the signless liberation" is the noble path occurring with Nibbāna as its object under the signless aspect. For it is "signless" because it arose from the signless element; and it is "liberation" because it is freed from the defilements. By this same method, that occurring with Nibbāna as its object under the desireless aspect should be understood as "desireless"; and that occurring with Nibbāna as its object under the void aspect, as "void."

But as for what was said in the Abhidhamma — "at the time when one develops the supramundane jhāna, leading out, going to diminution, for the abandonment of wrong views, for the attainment of the first stage, one dwells, having attained the first jhāna, quite secluded from sensual pleasures … desireless, void" — there, only two liberations are named, and this is said with reference specifically to the approach through insight. For, although in the Paṭisambhidāmagga, insight-knowledge —

"Knowledge of the contemplation of impermanence releases adherence to the permanent — this is the void liberation. Knowledge of the contemplation of suffering releases adherence to the pleasant. Knowledge of the contemplation of not-self releases adherence to self — this is the void liberation" — thus, is called the void liberation, by way of releasing adherence; and,

"Knowledge of the contemplation of impermanence releases the sign of the permanent — this is the signless liberation. Knowledge of the contemplation of suffering releases the sign of the pleasant; knowledge of the contemplation of not-self releases the sign of self — this is the signless liberation" — thus, is called the signless liberation, by way of releasing the sign; and,

"Knowledge of the contemplation of impermanence releases longing for the permanent — this is the desireless liberation. Knowledge of the contemplation of suffering releases longing for the pleasant. Knowledge of the contemplation of not-self releases longing for self — this is the desireless liberation" — thus, is called the desireless liberation, by way of releasing longing —

— all this was said. Even so, since insight does not give up the sign of the formations, it is not, strictly speaking, "signless." But it is, strictly speaking, both void and desireless. And it is by way of this insight's own approach that the liberation at the moment of the noble path was drawn out. Therefore it should be understood that only these two liberations — the desireless and the void — were named. This, so far, is the discussion of liberation.

As for what was said, "becomes a condition for the distinguishing of the seven noble persons" — herein, these are, for now, the seven noble persons: the faith-follower, the one liberated by faith, the body-witness, the one liberated both ways, the Dhamma-follower, the one who has attained view, and the one liberated by wisdom; and this knowledge of equanimity toward formations becomes a condition for distinguishing among them.

For one who, attending as impermanent, abounding in resolution, attains the faith faculty, becomes, at the moment of the stream-entry path, a "faith-follower"; in the remaining seven instances, "one liberated by faith."

One who, attending as suffering, abounding in tranquility, attains the concentration faculty, is called, in every instance, a "body-witness." But one who, having reached an immaterial jhāna, attains the highest fruit, is called "one liberated both ways."

One who, attending as not-self, abounding in enthusiasm, attains the wisdom faculty, becomes, at the moment of the stream-entry path, a "Dhamma-follower"; in six instances, "one who has attained view"; at the highest fruit, "one liberated by wisdom."

For this was said —

"For one attending as impermanent, the faith faculty becomes predominant. Because of the predominance of the faith faculty, he attains the stream-entry path; hence he is called 'faith-follower.'"

Likewise: "for one attending as impermanent, the faith faculty becomes predominant. Because of the predominance of the faith faculty, the stream-entry fruit is realized; hence he is called 'one liberated by faith'" and so on.

It was also said —

"'Liberated through believing' — one liberated by faith. 'Having touched, he has realized' — a body-witness. 'Having seen, he has attained' — one who has attained view. 'Believing, he is liberated' — one liberated by faith. 'He first touches the contact of jhāna, and afterward realizes the cessation that is Nibbāna' — a body-witness. 'It is known, seen, understood, realized, and touched by wisdom that "the formations are suffering, cessation is happiness"' — one who has attained view."

As for the remaining four: he follows faith, or he follows, goes along, by way of faith — hence "faith-follower." Likewise, he follows the Dhamma reckoned as wisdom, or he follows by way of the Dhamma — hence "Dhamma-follower." He is liberated by both parts — by the immaterial jhāna and by the noble path — hence "one liberated both ways." He is liberated through understanding — hence "one liberated by wisdom." The meaning of these terms should be understood in this way.

This, however, is one in meaning with the previous two knowledges. Hence the ancients said: "this knowledge of equanimity toward formations is a single thing that receives three names: at the earlier stage it was called knowledge of desire for deliverance; in the middle, it was called knowledge of the contemplation of reflection; and at the end, having reached its culmination, it is called knowledge of equanimity toward formations."

It was also said in the canonical text —

"How is there knowledge of equanimity toward formations, which is the wisdom of desire for deliverance, reflection, and coming to rest? 'Arising' — knowledge of equanimity toward formations, which is the wisdom of desire for deliverance, reflection, and coming to rest. 'Occurrence' … and so on … 'the sign' … and so on … 'despair' — knowledge of equanimity toward formations, which is the wisdom of desire for deliverance, reflection, and coming to rest. 'Arising is suffering' … and so on … 'is fear' … and so on … 'is tainted by the flesh' … and so on … 'arising is a formation' … and so on … 'despair is a formation' — knowledge of equanimity toward formations, which is the wisdom of desire for deliverance, reflection, and coming to rest."

Herein, "desire for deliverance and reflection and coming to rest" is the compound "desire-for-deliverance-reflection-and-coming-to-rest." Thus, the wish to give up arising and the rest, on the part of one who has grown disenchanted through the earlier knowledge of disenchantment, is "desire for deliverance." The reflecting done in the middle, for the sake of making the means of deliverance, is "reflection." The looking on with equanimity at the end, having achieved deliverance, is "coming to rest." With reference to this it was said: "arising is a formation; one looks on with equanimity at that formation — hence 'equanimity toward formations'" and so on. Thus this is one and the same knowledge.

Moreover, by this same canonical text too, it should be understood that this is one and the same thing. For this was said: "desire for deliverance, and the contemplation of reflection, and equanimity toward formations — these states are one in meaning; they differ only in the letter."

For this person of good family, having thus attained equanimity toward formations, insight has reached its culmination and becomes "leading to emergence." "Insight that has reached its culmination" or "leading to emergence" is a name for this very trio of knowledges — equanimity toward formations and the rest. For it is "having reached its culmination" because it has reached the summit, the highest state. It is "leading to emergence" because it goes to emergence. "Emergence" is said of the path, because it emerges from the external, sign-constituted, adhered-to object, as well as from what occurs internally; it goes to that — hence "leading to emergence," the meaning being: it becomes joined together with the path.

Knowledge of equanimity toward formations.

Herein, this is the summary list for making manifest the relation between adherence and emergence: having adhered internally, one emerges internally; having adhered internally, one emerges externally; having adhered externally, one emerges externally; having adhered externally, one emerges internally; having adhered in matter, one emerges in matter; having adhered in matter, one emerges in the immaterial; having adhered in the immaterial, one emerges in the immaterial; having adhered in the immaterial, one emerges in matter; one emerges, with a single stroke, by way of all five aggregates; having adhered as impermanent, one emerges as impermanent; having adhered as impermanent, one emerges as suffering, as not-self; having adhered as suffering, one emerges as suffering, as impermanent, as not-self; having adhered as not-self, one emerges as not-self, as impermanent, as suffering.

How? Here, someone, right from the start, adheres to internal formations, and, having adhered, sees them. But since emergence into the path does not occur merely through seeing what is purely internal, the external too must be seen; therefore he sees "impermanent, suffering, not-self" also with respect to another's aggregates and the not-clung-to formations. He comprehends the internal at one time, the external at another. For one comprehending in this way, at the time of comprehending the internal, insight becomes joined together with the path. This is called "having adhered internally, one emerges internally."

But if, for him, at the time of comprehending the external, insight becomes joined together with the path, this is called "having adhered internally, one emerges externally." This same method applies also to emergence internally and externally after having adhered externally.

Another, right from the start, adheres to matter, and, having adhered, sees it, gathering both the great elements and derived matter together into a mass. But since emergence does not occur merely through seeing pure matter, the immaterial too must be seen. Therefore, taking that matter as object, he sees, as "this is the immaterial," the feeling, perception, formations, and consciousness that arise. He comprehends matter at one time, the immaterial at another. For one comprehending in this way, at the time of comprehending matter, insight becomes joined together with the path. This is called "having adhered in matter, one emerges in matter."

But if, for him, at the time of comprehending the immaterial, insight becomes joined together with the path, this is called "having adhered in the immaterial, one emerges in the immaterial." This same method applies also to emergence in the immaterial and in matter after having adhered in the immaterial.

"Whatever has the nature to arise, all that has the nature to cease" — having adhered in this way, and at the very moment of emergence seeing it in just this way, this is called "one emerges, with a single stroke, by way of all five aggregates."

One, right from the start, comprehends the formations as impermanent. But since emergence does not occur merely through comprehending them as impermanent, they must be comprehended as suffering and as not-self as well; therefore he comprehends them as suffering and as not-self too. For one thus practicing, at the time of comprehending as impermanent, emergence occurs. This is called "having adhered as impermanent, one emerges as impermanent."

But if, for him, at the time of comprehending as suffering or as not-self, emergence occurs, this is called "having adhered as impermanent, one emerges as suffering, as not-self." This same method applies to the remaining instances of emergence after having adhered as suffering or as not-self.

And herein, whether one has adhered as impermanent, or as suffering, or as not-self, if emergence occurs as impermanent, then all three such persons abound in resolution, attain the faith faculty, are liberated by the signless liberation, become faith-followers at the moment of the first path, and, in seven instances, are those liberated by faith. But if emergence occurs as suffering, all three such persons abound in tranquility, attain the concentration faculty, are liberated by the desireless liberation, and, in every instance, are body-witnesses; and one among them for whom an immaterial jhāna is the basis becomes, at the highest fruit, one liberated both ways. And if, for them, emergence occurs as not-self, all three such persons abound in enthusiasm, attain the wisdom faculty, are liberated by the void liberation, become Dhamma-followers at the moment of the first path, are, in six instances, those who have attained view, and, at the highest fruit, those liberated by wisdom.

Now, together with the preceding and following knowledges, twelve similes should be understood for the sake of making manifest this insight leading to emergence. Here is their summary list:

"The bat, and the black snake, the house, the cattle, the ogress, the child; hunger, thirst, heat and cold, darkness, and poison."

These similes might fittingly be introduced while standing at any knowledge at all, from the appearance as fear onward. But when introduced at this particular point, everything from the appearance as fear up to fruition-knowledge becomes evident; therefore it was said that they should be introduced right here.

"The bat": a certain bat, it is said, thinking "I shall get a flower or a fruit here," settled in a five-branched honey tree, felt around one branch, and found nothing there fit to be taken, neither flower nor fruit. Just as with the first, so with the second, the third, the fourth. Having felt around the fifth branch too, she found nothing. Thinking, "this tree is truly fruitless; there is nothing here fit to be taken," she gave up her attachment to that tree, climbed up along a straight branch, drew her head out through a gap in the foliage, looked upward, flew up into the sky, and settled in another, fruit-bearing tree.

Herein, the meditator should be seen as like the bat; the five aggregates subject to clinging, as like the five-branched honey tree; the meditator's adherence to the five aggregates, as like the bat's settling there; the meditator's comprehending the matter-aggregate and, finding nothing there fit to be taken, going on to comprehend the remaining aggregates, as like her feeling around one branch after another and, finding nothing fit to be taken, feeling around the remaining branches; the trio of knowledges — desire for deliverance and the rest — belonging to the meditator disenchanted, through seeing the characteristic of impermanence and the rest in all five aggregates, as like her giving up her attachment to the tree, thinking, "this tree is truly fruitless"; conformity-knowledge, as like her climbing up along the straight branch; change-of-lineage knowledge, as like her drawing her head out and looking upward; path-knowledge, as like her flying up into the sky; and fruition-knowledge, as like her settling in another, fruit-bearing tree.

The black-snake simile was already given under reflection-knowledge. In correlating the simile here, the distinction is this: the releasing of the snake is like change-of-lineage knowledge; the man's standing and looking back at the path he had come by, having released it, is like path-knowledge; and his standing, having gone to a place of safety, is like fruition-knowledge.

"The house": a house-owner, it is said, having eaten in the evening, gone up to bed, and fallen asleep, found that the house had caught fire. Waking, and seeing the fire, frightened, thinking, "good indeed if I could get out without being burned," he looked around, saw a way out, went out, and, going swiftly to a place of safety, stood there. Herein: the house-owner's eating and going up to bed and falling asleep is like the ordinary worldling's grasping the five aggregates as "I" and "mine." His moment of fright upon waking and seeing the fire is like the knowledge of appearance as fear, arisen from practicing rightly and seeing the characteristic. His looking around for the way out is like the knowledge of desire for deliverance. His seeing the path is like conformity-knowledge. His going out is like change-of-lineage knowledge. His swift going is like path-knowledge. His standing in a place of safety is like fruition-knowledge.

"The cattle": a certain farmer, it is said, having fallen asleep during the night, found that his cattle had broken through the pen and run off. Going there at dawn and looking around, and realizing they had run off, he followed their tracks and saw the king's own cattle. Mistaking them for "my cattle," and driving them off, he realized at daybreak, "these are not my cattle, they are the king's cattle," and, frightened, thinking, "before the king's men seize me as a thief and bring me to ruin and disaster, I shall flee at once," he abandoned the cattle, fled swiftly, and stood in a place free of danger. Herein: his mistaking the king's cattle for "my cattle" is like the ordinary worldling's grasping the aggregates as "I" and "mine." His realizing at daybreak, "the king's cattle," is like the meditator's realizing, by way of the three characteristics, "the aggregates are impermanent, suffering, not-self." His moment of fright is like the knowledge of appearance as fear. His wish to abandon them and go is like desire for deliverance. His abandoning them is like change-of-lineage knowledge. His fleeing is like the path. His standing, having fled to a place free of danger, is like the fruit.

"The ogress": a certain man, it is said, lived together with an ogress. She, at night, thinking "this one is asleep," would go to a fresh-corpse cemetery and eat human flesh. He, following her, thinking, "where does she go?", and seeing her eating human flesh, and realizing her non-human nature, frightened, thinking, "before she eats me too, I shall flee," fled swiftly and stood in a place of safety. Herein: his living together with the ogress is like the grasping of the aggregates as "I" and "mine." His knowing, upon seeing her eating human flesh in the cemetery, "this is an ogress," is like the meditator's knowing, upon seeing the three characteristics of the aggregates, their nature as impermanent and the rest. His moment of fright is like the appearance as fear. His wish to flee is like desire for deliverance. His abandoning the cemetery is like change-of-lineage knowledge. His swift fleeing is like the path. His standing in a place of safety is like the fruit.

"The child": a certain woman, fond of children, it is said, while sitting up on her terrace, heard a child's cry in the street below and, thinking, "could my own child be being harmed by someone?", rushed down and, in the belief that it was her own child, seized another woman's child. Realizing, "this is another's child," and feeling a sense of shame, and looking this way and that, thinking, "let no one say, 'this is a child-thief!'", she set the child down right there, and, once again in haste, went up to the terrace and sat down. Herein: her seizing another's child in the belief that it was her own is like the grasping of the five aggregates as "I" and "mine." Her realizing, "this is another's child," is like the meditator's realizing, by way of the three characteristics, "not I, not mine." Her feeling of shame is like the appearance as fear. Her looking this way and that is like the knowledge of desire for deliverance. Her setting the child down right there is like conformity-knowledge. Her moment of standing in the street, having set the child down, is like change-of-lineage knowledge. Her going up to the terrace is like the path. Her going up and sitting down is like the fruit.

"Hunger, thirst, heat and cold, darkness, and poison" — these six similes were spoken for the purpose of showing that one standing in insight leading to emergence is facing toward, inclined toward, leaning toward, tending toward the supramundane states. For just as a man overcome by hunger, badly famished, longs for delicious food — in just the same way, this meditator, touched by the hunger of the round of saṃsāra, longs for the deathless-flavored food of mindfulness of the body.

And just as a thirsty man, his throat and mouth drying up, longs for a beverage compounded of many ingredients — in just the same way, this meditator, touched by the thirst of the round of saṃsāra, longs for the noble eightfold-path beverage.

And just as a man touched by cold longs for warmth — in just the same way, this meditator, touched, in the round of saṃsāra, by the coldness of craving's clinging moisture, longs for the path's own fire, which scorches the defilements.

And just as a man touched by heat longs for cold — in just the same way, this meditator, scorched, in the round of saṃsāra, by the heat of the eleven fires, longs for Nibbāna, the stilling of the eleven fires.

And just as a man overcome by darkness longs for light — in just the same way, this meditator, enveloped and wrapped about by the darkness of ignorance, longs for the light of knowledge that is the development of the path.

And just as a man touched by poison longs for a poison-destroying medicine — in just the same way, this meditator, touched by the poison of the defilements, longs for Nibbāna, the deathless medicine that churns out the poison of the defilements. Hence it was said: "for one thus knowing, thus seeing, the mind draws back … with respect to the three kinds of being … and so on … the nine abodes of beings … it does not extend itself. Only equanimity, or a sense of aversion, becomes established — just as water droplets on a slightly tilted lotus leaf" — all this should be understood exactly by the method already stated.

To this extent, he is called "one of withdrawn conduct," with reference to which it was said —

"For a monk of withdrawn conduct, who resorts to a secluded seat, they say this is fitting for him — one who does not show himself in any abode of being."

Thus this knowledge of equanimity toward formations, having determined the meditator's state of withdrawn conduct, further determines the distinctions, among the noble path itself, of the enlightenment factors, the path factors, the jhāna factors, the progress, and the liberation. Some elders, indeed, say that it is the basis-jhāna that determines the distinction among the enlightenment factors, path factors, and jhāna factors. Some say that it is the aggregates that serve as insight's object that determine it. Some say that it is the individual's own inclination that determines it. But in all of these views, it should be understood that it is precisely this preliminary insight leading to emergence that determines it.

Herein, this is the account in sequence: by the rule of insight, for one who is a bare-insight practitioner, the path that arises; for one who has attained the jhāna attainments but arises without making a jhāna the basis, the path that arises; and for one who, having made the first jhāna the basis, comprehends the miscellaneous formations, the path that is produced — all three are, alike, of the first-jhāna kind. In all of these, there are seven enlightenment factors, eight path factors, and five jhāna factors. For, in their case, the preliminary insight, whether accompanied by joy or by equanimity, at the time of emergence, upon reaching the state of equanimity toward formations, becomes accompanied by joy. In the fivefold method, for paths produced having made the second, third, or fourth jhāna the basis, the jhāna has, respectively, four factors, three factors, and two factors. But in all of these, there are seven path factors; in the fourth, six enlightenment factors. This distinction occurs by way of both the rule of the basis-jhāna and the rule of insight. For, in their case too, the preliminary insight is either accompanied by joy or accompanied by equanimity; but the insight leading to emergence is accompanied by joy alone. For a path produced having made the fifth jhāna the basis, however, there are, by way of one-pointedness of mind accompanied by equanimity, two jhāna factors, and six enlightenment factors and seven path factors. This distinction, too, occurs by way of both rules together. For, in this method, the preliminary insight is either accompanied by joy or accompanied by equanimity; but the insight leading to emergence is accompanied by equanimity alone. This same method applies also to paths produced having made the immaterial jhānas the basis. Thus, emerging from the basis-jhāna, having comprehended whatever formations, the attainment one has emerged from makes the path thus produced resemble itself, close to where it arises — like the color of the ground resembling the color of a chameleon resting on it.

In the second elders' view, however, whatever attainment one emerges from, and whatever states of that attainment one comprehends, from these the path that is produced resembles precisely that attainment. Here too, the rule of insight should be understood exactly by the method already stated.

In the third elders' view, whatever jhāna, in accordance with each individual's own inclination, one has made the basis, and whatever states of that jhāna one comprehends, from these the path that is produced resembles precisely that jhāna. But this does not succeed by mere inclination alone, without either a basis-jhāna or a comprehended jhāna. This meaning should be illustrated by the Nandakovāda Sutta. Here too, the rule of insight should be understood exactly by the method already stated. Thus, so far, it should be understood that equanimity toward formations determines the enlightenment factors, path factors, and jhāna factors.

But if, from the start, this equanimity was able to suppress the defilements only with difficulty, with exertion, with effort, it is called "painful progress." Conversely, it is "pleasant progress." Again, having suppressed the defilements, if it brings about, slowly, the extended dwelling of insight and the manifestation of the path, it is called "sluggish direct knowledge." Conversely, it is "swift direct knowledge." Thus this equanimity toward formations, standing at the point of approach, gives its own name to its own particular path. By this, the path receives four names.

Now, this progress varies, for some monks, from path to path; for others, it is the same across all four paths. For the Buddhas, all four paths were of pleasant progress and swift direct knowledge alike. Likewise for the General of the Dhamma. But for the elder Mahāmoggallāna, the first path was of pleasant progress and swift direct knowledge; the remaining three were of painful progress and sluggish direct knowledge. And just as with progress, so too the dominant faculties vary, for some monks, across the four paths; for others, they are the same across all four. Thus does equanimity toward formations determine the distinction of progress. As for how it determines the distinction of liberation, that was already stated above.

Moreover, the path receives its name by five reasons: by its own essential nature, by its opposite, by its own quality, by its object, or by its approach. For if equanimity toward formations comprehends the formations as impermanent and emerges, it is liberated by the signless liberation. If it comprehends them as suffering and emerges, it is liberated by the desireless liberation. If it comprehends them as not-self and emerges, it is liberated by the void liberation. This is called the naming "by its own essential nature."

Now, since this path, by the contemplation of impermanence, having broken up the compactness of the formations, comes having abandoned the sign of permanence, the sign of stability, the sign of eternity, it is therefore "signless." By the contemplation of suffering, having abandoned the perception of pleasure, and having dried up longing and craving, it comes; hence "desireless." By the contemplation of not-self, having abandoned the perception of a self, a being, a person, and having seen the formations as void, it is "void." This is called the naming "by its opposite."

Since it is void of lust and the rest, it is "void"; since it is without the signs of visible form and the rest, or without the signs of lust and the rest, it is "signless"; since it is without the longing of lust and the rest, it is "desireless" — this is its naming "by its own quality."

And this path is called void, signless, and desireless also because it takes as its object Nibbāna, which is void, signless, and desireless. This is its naming "by its object."

Now, approach is twofold: the approach of insight, and the approach of the path. Herein, the path receives the approach of insight; the fruit, the approach of the path. For the contemplation of not-self is called "void," and the path is void by way of void insight; the contemplation of impermanence is called "signless," and the path is signless by way of signless insight. But this name is not obtained by the method of the Abhidhamma; it is obtained by the method of the Suttanta. For there, it is said that change-of-lineage knowledge, taking signless Nibbāna as its object, becomes itself named "signless," and, standing at the point of approach, gives its name to the path; by this, the path is called "signless." And by the approach of the path, it is indeed fitting that the fruit be called "signless." The contemplation of suffering, having dried up longing with respect to the formations, is thus called "desireless"; the path is desireless by way of desireless insight; and the fruit of the desireless path is "desireless." Thus insight gives its own name to the path, and the path to the fruit — this is the naming "by approach." Thus this equanimity toward formations determines the distinction of liberation.

Knowledge of equanimity toward formations is finished.

For one who cultivates, develops, and practices again and again this knowledge of equanimity toward formations, faith accompanied by resolution arises more powerfully; energy becomes well exerted; mindfulness, well established; the mind, well concentrated; and a sharper equanimity toward formations arises. For him, equanimity toward formations, comprehending the formations as impermanent, or as suffering, or as not-self, thinking "now the path will arise," descends into the life-continuum. Immediately after the life-continuum, mind-door adverting arises, taking the formations as object, by the very same method already followed by equanimity toward formations, as impermanent, or as suffering, or as not-self. Then, immediately after that functional consciousness, which arose having turned away from the life-continuum, following on without interval, there arises, taking the formations as object in that very same way, the first impulsion-consciousness, which is called "preparation." Immediately after that, taking the formations as object in that very same way, there arises the second impulsion-consciousness, which is called "access." Immediately after that too, taking the formations as object in that very same way, there arises the third impulsion-consciousness, which is called "conformity." This is their individual name.

Without distinction, however, all three of these may also be called "repetition," or "preparation," or "access," or "conformity." To what does it conform? To the earlier and the later portions. For it conforms, through its very functioning, to the eight prior insight-knowledges, and to the thirty-seven states belonging to enlightenment above. For, occurring with respect to the formations by way of the characteristic of impermanence and the rest, it conforms, through its very functioning — as if declaring, in meaning: "surely it is only of states possessing rise and fall that rise-and-fall-knowledge saw the rise and fall"; "surely it is only of things possessing dissolution that dissolution-contemplation saw the dissolution"; "surely it is only what is genuinely fearsome that appeared as fear to the appearance-as-fear"; "surely it is only what is genuinely dangerous that danger-contemplation saw as danger"; "surely it is only what deserves to be disenchanted with that disenchantment-knowledge grew disenchanted with"; "surely it is only what deserves to be released that desire-for-deliverance-knowledge arose wishing to release"; "surely it is only what deserves to be reflected upon that was reflected upon by reflection-knowledge"; "surely it is only what deserves to be regarded with equanimity that was regarded with equanimity by equanimity toward formations" — to these eight knowledges, and, because they are to be attained by that very practice, to the thirty-seven states belonging to enlightenment above.

Just as a righteous king, seated at the place of judgment, having heard the judges' verdict, giving up any wrong course, and remaining neutral, approving it, thinking "so let it be," conforms both to their verdict and to the ancient royal law — this should be understood in just the same way. For conformity-knowledge is like the king; the eight knowledges are like the eight judges; the thirty-seven states belonging to enlightenment are like the ancient royal law. Herein, just as the king, saying "so let it be," conforms both to the judges' verdict and to the royal law — in just the same way, this knowledge, arising with respect to the formations by way of impermanence and the rest, conforms, through its very functioning, to the eight knowledges, and to the thirty-seven states belonging to enlightenment above. Hence it is called "knowledge conforming to the truths."

Conformity-knowledge is finished.

And this conformity-knowledge is the completion of insight leading to emergence, which has the formations as its object. But, in every respect, it is change-of-lineage knowledge that is the true completion of insight leading to emergence. Now, for the sake of freedom from confusion regarding this very insight leading to emergence, this correlation with the suttas should be understood.

That is:

This insight leading to emergence, in the Discourse on the Analysis of the Sixfold Base, was called "the state of not being fashioned out of that," thus: "bhikkhus, depending on the state of not being fashioned out of that, relying on the state of not being fashioned out of that, that equanimity which is grounded in unity, resting on unity — abandon that, transcend that."

In the Discourse on the Simile of the Snake, it was called "disenchantment," thus: "disenchanted, he becomes dispassionate; through dispassion, he is liberated."

In the Discourse to Susīma, it was called "knowledge of the stableness of phenomena," thus: "formerly, Susīma, there is knowledge of the stableness of phenomena; afterward, knowledge of Nibbāna."

In the Discourse to Poṭṭhapāda, it was called "the summit of perception," thus: "perception, Poṭṭhapāda, arises first; afterward, knowledge."

In the Discourse of the Tens, it was called "the factor of exertion for purification," thus: "purification by knowledge and vision of the way is a factor of exertion for purification."

In the Paṭisambhidāmagga, it was called by three names, thus: "desire for deliverance, and the contemplation of reflection, and equanimity toward formations — these states are one in meaning; they differ only in the letter."

In the Paṭṭhāna, it was called by three names, thus: "conformity is a condition for change-of-lineage; conformity is a condition for cleansing."

In the Discourse on the Relay of Chariots, it was called "purification by knowledge and vision of the way," thus: "but, friend, is it for the purpose of purification by knowledge and vision of the way that the holy life is lived under the Blessed One?"

Thus, by these many names, has this insight — leading to emergence, peaceful, purified — been praised by the Great Sage.

One wishing to emerge from the great, fearsome mire of the suffering of saṃsāra should, being of a wise nature, constantly apply himself there in practice.

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 the Way"
constitutes the twenty-first chapter.