XXI Purification by Knowledge and Vision of the Way¶
Paṭipadā-ñāṇadassana-visuddhi-niddesa
1 Introductory
§1. {724|666}[639] Now, insight reaches its culmination with the eight knowledges, and knowledge in conformity with truth 1 is ninth; these are what is called purification by knowledge and vision of the way.
The eight should be understood as follows: (1) knowledge of contemplation of rise and fall, which is insight free from imperfections and steady on its course, (2) knowledge of contemplation of dissolution, (3) knowledge of appearance as terror, (4) knowledge of contemplation of danger, (5) knowledge of contemplation of dispassion, (6) knowledge of desire for deliverance, (7) knowledge of contemplation of reflection, and (8) knowledge of equanimity about formations. 2
“Knowledge in conformity with truth as ninth” is a term for conformity.
So one who wants to perfect this should make these kinds of knowledge his task, starting with knowledge of rise and fall free from imperfections.
§2. But why does he again pursue knowledge of rise and fall? To observe the [three] characteristics. The knowledge of rise and fall already dealt with, being {725|667}disabled by the ten imperfections, was not capable of observing the three characteristics in their true nature; but once freed from imperfections, it is able to do so. So he should pursue it again here in order to observe the characteristics. [640]
2 Insight: The Eight Knowledges
2.1 1. Knowledge of Rise and Fall—II
§3. Now, the characteristics fail to become apparent when something is not given attention and so something conceals them. What is that? Firstly, the characteristic of impermanence does not become apparent because when rise and fall are not given attention, it is concealed by continuity. The characteristic of pain does not become apparent because, when continuous oppression is not given attention, it is concealed by the postures. The characteristic of not-self does not become apparent because when resolution into the various elements is not given attention, it is concealed by compactness.
§4. However, when continuity is disrupted by discerning rise and fall, the characteristic of impermanence becomes apparent in its true nature.
When the postures are exposed by attention to continuous oppression, the characteristic of pain becomes apparent in its true nature. When the resolution of the compact is effected by resolution into elements, the characteristic of not-self becomes apparent in its true nature. 3
§5. {726|668}And here the following differences should be understood: the impermanent, and the characteristic of impermanence; the painful, and the characteristic of pain; the not-self, and the characteristic of not-self.
§6. Herein, the five aggregates are impermanent. Why? Because they rise and fall and change, or because of their non-existence after having been. Rise and fall and change are the characteristic of impermanence; or mode alteration, in other words, non-existence after having been [is the characteristic of impermanence]. 4
§7. Those same five aggregates are painful because of the words, “What is impermanent is painful” ( [ S ] III 22). Why? Because of continuous oppression. The mode of being continuously oppressed is the characteristic of pain.
§8. Those same five aggregates are not-self because of the words, “What is painful is not-self” ( [ S ] III 22). Why? Because there is no exercising of power over them. The mode of insusceptibility to the exercise of power is the characteristic of not-self.
§9. The meditator observes all this in its true nature with the knowledge of the contemplation of rise and fall, in other words, with insight free from imperfections and steady on its course.
2.2 2. Knowledge of Dissolution
§10. When he repeatedly observes in this way, and examines and investigates material and immaterial states, [to see] that they are impermanent, painful, and {727|669}not-self, then if his knowledge works keenly, formations quickly become apparent. 5 Once his knowledge works keenly and formations quickly become apparent, he no longer extends his mindfulness to their arising or presence or occurrence or sign, but brings it to bear only on their cessation as destruction, fall and breakup. 6 [641]
§11. When insight knowledge has arisen in him in this way so that he sees how the field of formations, having arisen thus, ceases thus, it is called contemplation of dissolution at that stage, 7 with reference to which it is said:
“Understanding of contemplation of dissolution, after reflecting on an object—how is this knowledge of insight?
“Consciousness with materiality as its object arises and dissolves. Having reflected on that object, he contemplates the dissolution of that consciousness.
“‘He contemplates’: how does he contemplate? He contemplates as impermanent, not as permanent; he contemplates as painful, not as pleasant; he contemplates as not-self, not as self; he becomes dispassionate, he does not delight; he causes fading away of greed, he does not inflame it; he causes cessation, not origination; he relinquishes, he does not grasp. Contemplating as impermanent, he abandons the perception of permanence. Contemplating as painful, he abandons the perception of pleasure. Contemplating as not-self, he abandons the perception of self. Becoming dispassionate, he abandons delight. Causing fading away, he abandons greed. Causing cessation, he abandons originating. Relinquishing, he abandons grasping.
“Consciousness with feeling as its object … Consciousness with perception as its object … with formations as its object … with consciousness as its object … with eye as its object … (etc.—see XX.9) … with ageing-and-death as its object … Relinquishing, he abandons grasping.
“The substitution of the object,
The transference of understanding,
The power of adverting—these
Are insight following reflection.
“Defining both to be alike
By inference from that same object,
{728|670}Intentness on cessation—these
Are insight in the mark of fall.
“Having reflected on the object
Dissolution he contemplates,
Appearance then as empty—this
Is insight of higher understanding.
“Skilled in the three contemplations,
And in the fourfold insight too,
Skilled in the three appearances,
The various views will shake him not.
“Knowledge is in the sense of that being known and understanding in the sense of the act of understanding that. Hence it was said: ‘Understanding of contemplating dissolution, after reflecting on an object, is knowledge of insight’” ( [ Paṭis ] I 57f).
§12. Herein, after reflecting on an object is having reflected on, having known, any object; the meaning is, having seen it as liable to destruction and fall. Understanding of the contemplation of dissolution: any understanding of the contemplation of the dissolution of the knowledge arisen after reflecting on the object as liable to destruction and fall is called knowledge of insight. [642] How has the meaning of a question showing desire to expound.
§13. Next, in order to show how that comes about, consciousness with materiality as its object, etc., is said. Herein, consciousness with materiality as its object arises and dissolves: rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati [is the equivalent of] rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati; or the meaning is rūpārammaṇabhāve cittaṃ uppajjitvā bhijjati [alternative grammatical substitution]. Having reflected on that object: having reflected on, having known, that object consisting of materiality; the meaning is, having seen it as liable to destruction and fall. He contemplates the dissolution of that consciousness: by means of a subsequent consciousness he contemplates the dissolution of that consciousness with which that object consisting of materiality was seen as liable to destruction and fall. Hence the Ancients said: “He sees with insight both the known and the knowledge.”
§14. He contemplates (anupassati): he sees always accordingly (anu anu passati); the meaning is, he sees again and again in various modes. Hence it is said: “He contemplates”: how does he contemplate? He contemplates as impermanent, and so on.
§15. Herein, dissolution is the culminating point of impermanence, and so the meditator contemplating dissolution contemplates the whole field of formations as impermanent, not as permanent. 8 Then, because of the painfulness of what is {729|671}impermanent and because of the non-existence of self in what is painful, he contemplates that same whole field of formations as painful, not as pleasant, he contemplates it as not-self, not as self.
§16. But what is impermanent, painful, not-self, is not something to delight in; and what is not something to delight in is not something to arouse greed for; consequently, when that field of formations is seen as impermanent, painful, not-self, in accordance with the contemplation of dissolution, then he becomes dispassionate, he does not delight; he causes fading away of greed, he does not inflame it. When he does not inflame greed thus, he causes cessation of greed, not its origination, which happens firstly by means of mundane knowledge; 9 the meaning is, he does not cause origination.
§17. Or alternatively, having thus caused the fading away of greed, and caused the cessation of the seen field of formations, he causes the cessation of the unseen too by means of inferential knowledge, he does not originate it. He gives attention only to its cessation, he sees only its cessation, not its origin, is the meaning.
§18. Progressing in this way, he relinquishes, he does not grasp. What is meant? [What is meant is that] this contemplation of impermanence, etc., is also called both “relinquishment as giving up” and “relinquishment as entering into” (see [ Paṭis ] I 194) because, by substitution of opposite qualities, it gives up defilements along with aggregate producing kamma-formations, and because, by seeing the unsatisfactoriness of what is formed, [643] it also enters into, by inclining towards, Nibbāna, which is the opposite of the formed. Therefore the bhikkhu who possesses that [contemplation] gives up defilements and enters into Nibbāna in the way stated, he does not grasp (cling to) defilements by causing rebirth, nor does he grasp (cling to) a formed object through failing to see its unsatisfactoriness. Hence it was said: he relinquishes, he does not grasp.
§19. Now, in order to show which states are abandoned by these three kinds of knowledge, contemplating as impermanent, he abandons the perception of permanence, etc., is said. Herein, delight is craving accompanied by happiness. The rest is as already stated.
§20. As to the stanzas: the substitution of the object [means that] after seeing the dissolution of materiality, there is the substitution of another object for that first object by seeing the dissolution of the consciousness by which the dissolution [of materiality] was seen. Transference of understanding is the abandoning of rise and the specializing in fall. The power of adverting is the ability, after seeing the dissolution of materiality, to advert immediately for the purpose of seeing the dissolution of the consciousness that had that dissolution as its object. Are insight following reflection: this is called contemplation of dissolution after reflecting on an object.
§21. Defining both to be alike by inference from that same object: the meaning is that by inference, by induction, from the object seen by actual experience he defines {730|672}both [the seen and the unseen] to have a single individual essence thus, “The field of formations dissolved in the past, and will break up in the future, just as it does [in the present].” And this is said by the Ancients:
“With vision of those present purified
He infers those past and future to be alike;
He infers that all formations disappear,
Like dew-drops when the morning sun comes up.”
§22. Intentness on cessation: after thus giving to both a single definition based on their dissolution, he thus becomes intent on cessation, in other words, on that same dissolution. The meaning is that he attaches importance to it, inclines, tends, leans towards it. Are insight in the mark of fall: what is meant is that this is called insight into the characteristic of fall.
§23. Having reflected on the object: having first known the object consisting of materiality, and so on. Dissolution he contemplates: having seen the dissolution of that object, he contemplates the dissolution of the consciousness that had that as its object. [644]
§24. Appearance then as empty: while he is contemplating dissolution in this way, he succeeds in making [formations] appear as void thus, “Only formations breakup; their breakup is death; there is nothing else at all 10 .” Hence the Ancients said:
“Aggregates cease and nothing else exists;
Breakup of aggregates is known as death.
He watches their destruction steadfastly,
As one who with a diamond drills a gem.” 11
§25. Is insight of higher understanding: what is meant is that the reflection on the object, the contemplation of dissolution, and the appearance as void are called insight of higher understanding.
§26. Skilled in the three contemplations: a bhikkhu who is competent in the three beginning with contemplation of impermanence. And in the fourfold insight too: in the four kinds of insight beginning with dispassion. Skilled in the three appearances: and owing to skill in this threefold appearance, namely, as liable to destruction and fall, as terror, and as void. 12 The various views will shake him not: he does not vacillate on account of the various kinds of views such as the eternity view.
§27. {731|673}When he no longer vacillates and so constantly bears in mind that the unceased will also cease, the undissolved will also dissolve, then he disregards the arising, presence, occurrence and sign of all formations, which keep on breaking up, like fragile pottery being smashed, like fine dust being dispersed, like sesame seeds being roasted, and he sees only their breakup. Just as a man with eyes standing on the bank of a pond or on the bank of a river during heavy rain would see large bubbles appearing on the surface of the water and breaking up as soon as they appeared, so too he sees how formations break up all the time. The Blessed One said of such a meditator:
“And he who looks upon the world
As one who looks upon a bubble,
As one who looks upon a mirage,
Is out of sight of Death the King” ( [ Dhp ] 170).
§28. When he constantly sees that all formations thus break up all the time, then contemplation of dissolution grows strong in him, bringing eight advantages, which are these: abandoning of [false] view of becoming, giving up attachment to life, constant application, a purified livelihood, no more anxiety, absence of fear, acquisition of patience and gentleness, and conquest of aversion (boredom) and sensual delight. [645] Hence the Ancients said:
“On seeing these eight perfect qualities
He comprehends formations constantly,
Seeing breakup in order to attain
The Deathless, like the sage with burning turban.”
(see [ S ] V 440)
Knowledge of contemplation of dissolution is ended.
2.3 3. Knowledge of Appearance as Terror
§29. As he repeats, develops and cultivates in this way the contemplation of dissolution, the object of which is cessation consisting in the destruction, fall and breakup of all formations, then formations classed according to all kinds of becoming, generation, destiny, station, or abode of beings, appear to him in the form of a great terror, as lions, tigers, leopards, bears, hyenas, spirits, ogres, fierce bulls, savage dogs, rut-maddened wild elephants, hideous venomous serpents, thunderbolts, charnel grounds, battlefields, flaming coal pits, etc., appear to a timid man who wants to live in peace. When he sees how past formations have ceased, present ones are ceasing, and those to be generated in the future will cease in just the same way, then what is called knowledge of appearance as terror arises in him at that stage.
§30. Here is a simile: a woman’s three sons had offended against the king, it seems. The king ordered their heads to be cut off. She went with her sons to the place of their execution. When they had cut off the eldest one’s head, they set about cutting off the middle one’s head. Seeing the eldest one’s head already cut off and the middle one’s head being cut off, she gave up hope for the youngest, thinking, “He too will fare like them.” Now, the meditator’s seeing the cessation of past formations is like the woman’s seeing the eldest son’s head cut off. His {732|674}seeing the cessation of those present is like her seeing the middle one’s head being cut off. His seeing the cessation of those in the future, thinking, “Formations to be generated in the future will cease too,” is like her giving up hope for the youngest son, thinking, “He too will fare like them.” When he sees in this way, knowledge of appearance as terror arises in him at that stage.
§31. Also another simile: a woman with an infected womb had, it seems, given birth to ten children. [646] Of these, nine had already died and one was dying in her hands. There was another in her womb. Seeing that nine were dead and the tenth was dying, she gave up hope about the one in her womb, thinking, “It too will fare just like them.” Herein, the meditator’s seeing the cessation of past formations is like the woman’s remembering the death of the nine children. The meditator’s seeing the cessation of those present is like her seeing the moribund state of the one in her hands. His seeing the cessation of those in the future is like her giving up hope about the one in her womb. When he sees in this way, knowledge of appearance as terror arises in him at that stage.
§32. But does the knowledge of appearance as terror [itself] fear or does it not fear? It does not fear. For it is simply the mere judgment that past formations have ceased, present ones are ceasing, and future ones will cease. Just as a man with eyes looking at three charcoal pits at a city gate is not himself afraid, since he only forms the mere judgment that all who fall into them will suffer no little pain;—or just as when a man with eyes looks at three spikes set in a row, an acacia spike, an iron spike, and a gold spike, he is not himself afraid, since he only forms the mere judgment that all who fall on these spikes will suffer no little pain;—so too the knowledge of appearance as terror does not itself fear; it only forms the mere judgment that in the three kinds of becoming, which resemble the three charcoal pits and the three spikes, past formations have ceased, present ones are ceasing, and future ones will cease.
§33. But it is called “appearance as terror” only because formations in all kinds of becoming, generation, destiny, station, or abode are fearful in being bound for destruction and so they appear only as a terror.
Here is the text about its appearance to him as terror: “When he brings to mind as impermanent, what appears to him as terror? When he brings to mind as painful, what appears to him as terror? When he brings to mind as not-self, what appears to him as terror? When he brings to mind as impermanent, the sign appears to him as terror. When he brings to mind as painful, occurrence appears to him as terror. When he brings to mind as not-self, the sign and occurrence appear to him as terror” ( [ Paṭis ] II 63).
§34. Herein, the sign is the sign of formations. This is a term for past, future and present formations themselves. [647] He sees only the death of formations when he brings them to mind as impermanent and so the sign appears to him as a terror. Occurrence is occurrence in material and immaterial becoming. He sees occurrence—though ordinarily reckoned as pleasure—only as a state of being continuously oppressed when he brings them to mind as painful, and so occurrence appears to him as a terror. {733|675}He sees both the sign and the occurrence as empty, vain, void, without power or guide, like an empty village, a mirage, a goblin city, etc., when he brings [them] to mind as not-self, and so the sign and occurrence appear to him as a terror.
Knowledge of appearance as terror is ended.
2.4 4. Knowledge of Danger
§35. As he repeats, develops and cultivates the knowledge of appearance as terror he finds no asylum, no shelter, no place to go to, no refuge in any kind of becoming, generation, destiny, station, or abode. In all the kinds of becoming, generation, destiny, station, and abode there is not a single formation that he can place his hopes in or hold on to. The three kinds of becoming appear like charcoal pits full of glowing coals, the four primary elements like hideous venomous snakes ( [ S ] IV 174), the five aggregates like murderers with raised weapons ( [ S ] IV 174), the six internal bases like an empty village, the six external bases like village-raiding robbers ( [ S ] IV 174–175), the seven stations of consciousness and the nine abodes of beings as though burning, blazing and glowing with the eleven fires (see [ S ] IV 19), and all formations appear as a huge mass of dangers destitute of satisfaction or substance, like a tumour, a disease, a dart, a calamity, an affliction (see [ M ] I 436). How?
§36. They appear as a forest thicket of seemingly pleasant aspect but infested with wild beasts, a cave full of tigers, water haunted by monsters and ogres, an enemy with raised sword, poisoned food, a road beset by robbers, a burning coal, a battlefield between contending armies appear to a timid man who wants to live in peace. And just as that man is frightened and horrified and his hair stands up when he comes upon a thicket infested by wild beasts, etc., and he sees it as nothing but danger, so too when all formations have appeared as a terror by contemplation of dissolution, this meditator sees them as utterly destitute of any core or any satisfaction and as nothing but danger.
§37. “How is it that understanding of appearance as terror is knowledge of danger? [648]
“(1.a.) Understanding of appearance as terror thus, ‘Arising is terror,’ is knowledge of danger. Understanding of appearance as terror thus, ‘Occurrence is terror’ … ‘The sign is terror’ … ‘Accumulation is terror’ … ‘Rebirth-linking is terror’ … ‘Destiny is terror’ … ‘Generation is terror’ … ‘Re-arising is terror’ … ‘Birth is terror’ … ‘Ageing is terror’ … ‘Sickness is terror’ … ‘Death is terror’ … ‘Sorrow is terror’ … Understanding of appearance as terror thus, ‘Lamentation is terror,’ is knowledge of danger. Understanding of appearance as terror thus, ‘Despair is terror,’ is knowledge of danger.
“(1.b.) Knowledge of the state of peace is this: ‘Non-arising is safety.’ Knowledge of the state of peace is this: ‘Non-occurrence is safety’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is safety.’
“(1.c.) Knowledge of the state of peace is this: ‘Arising is terror; non-arising is safety.’ Knowledge of the state of peace is this: ‘Occurrence is terror; non-occurrence{734|676} is safety’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is terror; non-despair is safety.’
“(2.a.) Understanding of appearance as terror thus, ‘Arising is suffering,’ is knowledge of danger. Understanding of appearance as terror thus, ‘Occurrence is suffering’ … (etc.) … ‘Despair is suffering’ is knowledge of danger.
“(2.b.) Knowledge of the state of peace is this: ‘Non-occurrence is bliss’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is bliss.’
“(2.c.) Knowledge of the state of peace is this: ‘Arising is suffering; non-arising is bliss.’ Knowledge of the state of peace is this: ‘Occurrence is suffering; non-occurrence is bliss’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is suffering; non-despair is bliss.’
“(3.a.) Understanding of appearance as terror thus, ‘Arising is worldly,’ is knowledge of danger. Understanding of appearance as thus, ‘Occurrence is worldly’ … (etc.) … ‘Despair is worldly’ is knowledge of danger.
“(3.b.) Knowledge of the state of peace is this: ‘Non-arising is unworldly.’ Knowledge of the state of peace is this: ‘Non-occurrence is unworldly’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is unworldly.’
“(3.c.) Knowledge of the state of peace is this: ‘Arising is worldly; non-arising is unworldly.’ Knowledge of the state of peace is this: ‘Occurrence is worldly; non-occurrence is unworldly’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is worldly; non-despair is unworldly.’
“(4.a.) Understanding of appearance as terror thus, ’Arising is formations,’ is knowledge of danger. Understanding of appearance as terror thus, Occurrence is formations’ … (etc.) … ‘Despair is formations’ is knowledge of danger.
“(4.b.) Knowledge of the state of peace is this: ‘Non-arising is Nibbāna.” Knowledge of the state of peace is this: ‘Non-occurrence is Nibbāna’ … (etc.) … Knowledge of the state of peace is this Non-despair is Nibbāna.’
“(4.c.) Knowledge of the state of peace is this: ‘Arising is formations; non-arising is Nibbāna.’ Knowledge of the state of peace is this: ‘Occurrence is formations; non-occurrence is Nibbāna’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is formations; non-despair is Nibbāna.’ [649]
“He contemplates as suffering
Arising, occurrence, and the sign,
Accumulation, rebirth-linking—
And this his knowledge is of danger.
“He contemplates as bliss no arising,
And no occurrence, and no sign,
No accumulation, no rebirth-linking—
And this his knowledge is of peace.
“This knowledge about danger has
Five sources for its origin;
Knowledge of peace has also five—
Ten knowledges he understands.
{735|677}“When skilled in these two kinds of knowledge
The various views will shake him not.
“Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that. Hence it was said: ‘Understanding of appearance as terror is knowledge of danger’” ( [ Paṭis ] I 59f).
§38. Herein, arising is appearance here [in this becoming] with previous kamma as condition. Occurrence is the occurrence of what has arisen in this way. The sign is the sign of all formations. Accumulation is the kamma that is the cause of future rebirth-linking. Rebirth-linking is future appearance. Destiny is the destiny in which the rebirth-linking takes place. Generation is the generating of aggregates. Re-arising is the occurrence of kamma-result stated thus, “In one who has attained [to it] or in one who has been reborn [in it]” ( [ Dhs ] §1282). Birth is birth with becoming as its condition, itself a condition for ageing and so on. Ageing, sickness, death, etc., are obvious.
§39. And here only the five beginning with arising are mentioned as actual objects of knowledge of danger; the rest are synonyms for them. For the pair, generation and birth, are synonyms both for arising and for rebirth-linking. The pair, destiny and re-arising, are synonyms for occurrence. Ageing, etc., are synonyms for the sign. Hence it was said:
“He contemplates as suffering
Arising, occurrence, and the sign,
Accumulation, rebirth-linking—
And this his knowledge is of danger.”
And:
“This knowledge about danger has
Five sources for its origin” (§37).
§40. Knowledge of the state of peace is this: “Non-arising is safety,” etc.: this, however, should be understood as said for the purpose of showing the opposite kind of knowledge to knowledge of danger. Or when it is stated in this way, that there is safety without terror and free from danger, it is for the purpose of comforting those who are upset in their hearts by seeing danger through appearance as terror. Or else, when arising, etc., have clearly appeared to a man as terror, his mind inclines towards their opposites, and so this is said [650] for the purpose of showing the advantages in the knowledge of danger established by the appearance as terror.
§41. And here (1.a.) what is terror is certainly (2.a) suffering, and what is suffering is purely (3.a.) worldly since it is not free from the worldliness of the rounds [of becoming], of the world, and of defilements, 13 and what is worldly consists solely {736|678}of (4.a) formations. Therefore it is said that (2.a) understanding of appearance as terror thus, “Arising is suffering,” is knowledge of danger, and so on. And while this is so, still there is a difference to be understood here in the way these things [beginning with “arising”] occur, since there is a difference in their mode with the mode of terror, the mode of suffering, and the mode of worldliness.
§42. Ten knowledges he understands: one who understands knowledge of danger understands, penetrates, realizes, ten kinds of knowledge, that is, the five based on arising, etc., and the five on non-arising and so on. When skilled in these two kinds of knowledge: with skill in the two, that is, knowledge of danger and knowledge of the state of peace. The various views will shake him not: he does not vacillate about views that occur such as “The ultimate Nibbāna is here and now.” The rest is clear.
Knowledge of contemplation of danger is ended.
2.5 5. Knowledge of Dispassion
§43. When he sees all formations in this way as danger, he becomes dispassionate towards, is dissatisfied with, takes no delight in the manifold field of formations belonging to any kind of becoming, destiny, station of consciousness, or abode of beings. Just as a golden swan that loves the foothills of Citta Peak finds delight, not in a filthy puddle at the gate of a village of outcastes, but only in the seven great lakes (see XIII.38), so too this meditator swan finds delight, not in the manifold formations seen clearly as danger, but only in the seven contemplations, because he delights in development. And just as the lion, king of beasts, finds delight, not when put into a gold cage, but only in Himalaya with its three thousand leagues’ extent, so too the meditator lion finds delight, not in the triple becoming of the happy destiny, 14 but only in the three contemplations. And just as Chaddanta, king of elephants, all white with sevenfold stance, possessed of supernormal power, who travels through the air, 15 finds pleasure, not in the midst of a town, but only in the Chaddanta Lake and Wood in the Himalaya, [651] so too this meditator elephant finds delight, not in any formation, but only in the state of peace seen in the way beginning “Non-arising is safety,” and his mind tends, inclines, and leans towards that.
Knowledge of contemplation of dispassion is ended.
§44. [Knowledge of contemplation of danger] is the same as the last two kinds of knowledge in meaning. Hence the Ancients said: “Knowledge of appearance as terror while one only has three names: It saw all formations as terror, thus the name ‘appearance as terror’ arose; it aroused the [appearance of] danger in those same formations, thus the name ‘contemplation of danger’ arose; it arose, {737|679}becoming dispassionate towards those same formations, thus the name ‘contemplation of dispassion’ arose.” Also it is said in the text: “Understanding of appearance as terror, knowledge of danger, and dispassion: these things are one in meaning, only the letter is different” ( [ Paṭis ] II 63).
2.6 6. Knowledge of Desire for Deliverance
§45. When, owing to this knowledge of dispassion, this clansman becomes dispassionate towards, is dissatisfied with, takes no delight in any single one of all the manifold formations in any kind of becoming, generation, destiny, station of consciousness, or abode of beings, his mind no longer sticks fast, cleaves, fastens on to them, and he becomes desirous of being delivered from the whole field of formations and escaping from it. Like what?
§46. Just as a fish in a net, a frog in a snake’s jaws, a jungle fowl shut into a cage, a deer fallen into the clutches of a strong snare, a snake in the hands of a snake charmer, an elephant stuck fast in a great bog, a royal nāga in the mouth of a supaṇṇa, the moon inside Rāhu’s mouth, 16 a man encircled by enemies, etc.—just as these are desirous of being delivered, of finding an escape from these things, so too this meditator’s mind is desirous of being delivered from the whole field of formations and escaping from it. Then, when he thus no longer relies on any formations and is desirous of being delivered from the whole field of formations, knowledge of desire for deliverance arises in him.
Knowledge of desire for deliverance is ended.
2.7 7. Knowledge of Reflection
§47. Being thus desirous of deliverance from all the manifold formations in any kind of becoming, generation, destiny, station, or abode, in order to be delivered from the whole field of formations [652] he again discerns those same formations, attributing to them the three characteristics by knowledge of contemplation of reflection.
§48. He sees all formations as impermanent for the following reasons: because they are non-continuous, temporary, limited by rise and fall, disintegrating, fickle, perishable, unenduring, subject to change, coreless, due to be annihilated, formed, subject to death, and so on.
He sees them as painful for the following reasons: because they are continuously oppressed, hard to bear, the basis of pain, a disease, a tumour, a dart, a calamity, an affliction, a plague, a disaster, a terror, a menace, no protection, no shelter, no refuge, a danger, the root of calamity, murderous, subject to cankers, Māra’s bait, subject to birth, subject to ageing, subject to illness, subject to sorrow, subject to lamentation, subject to despair, subject to defilement, and so on.
He sees all formations as foul (ugly)—the ancillary characteristic to that of pain—for the following reasons: because they are objectionable, stinking, disgusting, repulsive, unaffected by disguise, hideous, loathsome, and so on. {738|680}He sees all formations as not-self for the following reasons: because they are alien, empty, vain, void, ownerless, with no Overlord, with none to wield power over them, and so on.
It is when he sees formations in this way that he is said to discern them by attributing to them the three characteristics.
§49. But why does he discern them in this way? In order to contrive the means to deliverance. Here is a simile: a man thought to catch a fish, it seems, so he took a fishing net and cast it in the water. He put his hand into the mouth of the net under the water and seized a snake by the neck. He was glad, thinking, “I have caught a fish.” In the belief that he had caught a big fish, he lifted it up to see. When he saw three marks, he perceived that it was a snake and he was terrified. He saw danger, felt dispassion (revulsion) for what he had seized, and desired to be delivered from it. Contriving a means to deliverance, he unwrapped [the coils from] his hand, starting from the tip of its tail. Then he raised his arm, and when he had weakened the snake by swinging it two or three times round his head, he flung it away, crying “Go, foul snake.” Then quickly scrambling up on to dry land, he stood looking back whence he had come, thinking, “Goodness, I have been delivered from the jaws of a huge snake!”
§50. Herein, the time when the meditator was glad at the outset to have acquired a person is like the time when the man was glad to have seized the snake by the neck. This meditator’s seeing the three characteristics in formations after effecting resolution of the compact [into elements] is like the man’s seeing the three marks on pulling the snake’s head out of the mouth of the net. [653] The meditator’s knowledge of appearance as terror is like the time when the man was frightened. Knowledge of contemplation of danger is like the man’s thereupon seeing the danger. Knowledge of contemplation of dispassion is like the man’s dispassion (revulsion) for what he had seized. Knowledge of desire for deliverance is like the man’s deliverance from the snake. The attribution of the three characteristics to formations by knowledge of contemplation of reflection is like the man’s contriving a means to deliverance. For just as the man weakened the snake by swinging it, keeping it away and rendering it incapable of biting, and was thus quite delivered, so too this meditator weakens formations by swinging them with the attribution of the three characteristics, rendering them incapable of appearing again in the modes of permanence, pleasure, beauty, and self, and is thus quite delivered. That is why it was said above that he discerns them in this way “in order to contrive the means to deliverance.”
§51. At this point knowledge of reflection has arisen in him, with reference to which it is said: “When he brings to mind as impermanent, there arises in him knowledge after reflecting on what? When he brings to mind as painful, … as not-self, there arises in him knowledge after reflecting on what? When he brings to mind as impermanent, there arises in him knowledge after reflecting on the sign. When he brings to mind as painful, there arises in him knowledge after reflecting on occurrence. When he brings to mind as not-self, there arises in him knowledge after reflecting on the sign and occurrence” ( [ Paṭis ] II 63).
§52. {739|681}As here after reflecting on the sign [means] having known the sign of formations by means of the characteristic of impermanence as unlasting and temporary. Of course, it is not 17 that, first having known, subsequently knowledge arises; but it is expressed in this way according to common usage, as in the passage beginning, “Due to (lit. having depended upon) mind and mental object, mind-consciousness arises” ( [ M ] I 112), and so on. Or alternatively, it can be understood as expressed thus according to the method of identity by identifying the preceding with the subsequent. The meaning of the remaining two expressions [that is, “occurrence” and “the sign and occurrence”] should be understood in the same way.
Knowledge of contemplation of reflection is ended.
Discerning Formations as Void
§53. Having thus discerned by knowledge of contemplation of reflection that “All formations are void” (see [ S ] III 167), he again discerns voidness in the double logical relation 18 thus: “This is void of self or of what belongs to self” ( [ M ] II 263; [ Paṭis ] II 36).
When he has thus seen that there is neither a self nor any other [thing or being] occupying the position of a self s property, he again discerns voidness in the quadruple logical relation as set forth in this [654] passage: “I am not anywhere anyone’s owning, nor is there anywhere my owning in anyone (nāhaṃ kvacani kassaci kiñcanat’ asmiṃ na ca mama kvacani kismiñci kiñcanat’ atthi)” ( [ M ] II 263). 19 How?
§54. {740|682}(i) This [meditator, thinking] I … not anywhere (nāhaṃ kvacani), does not see a self anywhere; (ii) [Thinking] am … anyone’s owning (kassaci kiñcanat’ asmiṃ), he does not see a self of his own to be inferred in another’s owning; the meaning is that he does not see [a self of his own] deducible by conceiving a brother [to own it] in the case of a brother, 20 a friend [to own it] in the case of a friend, or a chattel [to own it] in the case of a chattel; (iii) [As regards the phrase] nor … anywhere my (na ca mama kvacani), leaving aside the word my (mama) here for the moment, [the words] nor anywhere (na ca kvacani) [means that] he does not 21 see another’s self anywhere; (iv) Now, bringing in the word my (mama), [we have] is there … my owning in anyone (mama kismiñci kiñcanat’ atthi): he does not see thus, “Another’s self exists owing to some state of my owning 22 [of it]”; the meaning is that he does not see in any instance another’s self deducible owing to this fact of his owning a brother in the case of a brother, a friend in the case of a friend, chattel in the case of a chattel. So (i) he sees no self anywhere [of his own]; (ii) nor does he see it as deducible in the fact of another’s owning; (iii) nor does he see another’s self; (iv) nor does he see that as deducible in the fact of his own owning. 23 This is how he discerns voidness in the quadruple logical relation.
§55. Having discerned voidness in the quadruple logical relation in this way, he discerns voidness again in six modes. How? Eye (i) is void of self, (ii) or of the property of a self, (iii) or of permanence, (iv) or of lastingness, (v) or of eternalness, (vi) or of non-subjectness to change; … mind … visible data … mental data … eye-consciousness … mind-consciousness … mind-contact … ( [ Nidd ] II 187 (Se); [ Nidd ] II 279 (Ee); cf. [ S ] IV 54) and this should be continued as far as ageing-and-death (see XX.9).
§56. Having discerned voidness in the six modes in this way, he discerns it again in eight modes, that is to say: “Materiality has no core, is coreless, without core, as far as concerns (i) any core of permanence, or (ii) core of lastingness, or (iii) core of pleasure, or (iv) core of self, or as far as concerns (v) what is permanent, or (vi) what is lasting, or (vii) what is eternal, or (viii) what is not subject to change. Feeling … perception … formations … consciousness … eye … (etc., see XX.9) … ageing-and-death has no core, is coreless, without a core, as far as concerns any core of permanence, or core of lastingness, or core of pleasure, or core of self, or as far as concerns what is permanent, or what is lasting, or what is eternal, or what is not subject to change. Just as a reed has no core, is coreless, without core; just as a castor-oil plant, an udumbara (fig) tree, a setavaccha tree, a pāḷibhaddaka tree, a lump of froth, a bubble on water, a mirage, a plantain trunk, [655] a conjuring trick, has no core, is coreless, without core, so too materiality … {741|683}(etc) … ageing-and-death has no core … or what is subject to change” ( [ Nidd ] II 184–185 (Se); [ Nidd ] II 278–289 (Ee)).
§57. Having discerned voidness in eight modes in this way, he discerns it again in ten modes. How? “He sees materiality as empty, as vain, as not-self, as having no Overlord, as incapable of being made into what one wants, as incapable of being had [as one wishes], as insusceptible to the exercise of mastery, as alien, as secluded [from past and future]. He sees feeling … (etc.) … consciousness as empty, … as secluded” 24 ( [ Nidd ] II 279 (Ee)).
§58. Having discerned voidness in ten modes in this way, he discerns it again in twelve modes, that is to say: “Materiality is no living being, 25 no soul, no human being, no man, no female, no male, no self, no property of a self, not I, not mine, not another’s, not anyone’s. Feeling … (etc.) … consciousness … not anyone’s ( [ Nidd ] II 186 (Se); [ Nidd ] II 280 (Ee)).
§59. Having discerned voidness in twelve modes in this way, he discerns it again in forty-two modes through full-understanding as investigating. He sees materiality as impermanent, as painful, as a disease, a tumour, a dart, a calamity, an affliction, as alien, as disintegrating, a plague, a disaster, a terror, a menace, as fickle, perishable, unenduring, as no protection, no shelter, no refuge, as unfit to be a refuge, as empty, vain, void, not-self, as without satisfaction, 26 as a danger, as subject to change, as having no core, as the root of calamity, as murderous, as due to be annihilated, as subject to cankers, as formed, as Māra’s bait, as subject to birth, subject to ageing, subject to illness, subject to death, subject to sorrow, lamentation, pain, grief and despair; as arising, as departing; as danger, 27 as (having an) escape. He sees feeling … (etc.) … consciousness … as (having an) escape (cf. [ Paṭis ] II 238).
§60. And this is said too: 28 “When he sees materiality as impermanent … as (having an) escape, he looks upon the world as void. When he sees feeling … (etc.) … consciousness as impermanent … as (having an) escape, he looks upon the world as void.” [656]
“Let him look on the world as void:
Thus, Mogharāja, always mindful,
He may escape the clutch of death
{742|684}By giving up belief in self.
For King Death cannot see the man
That looks in this way on the world” 29
2.8 8. Knowledge of Equanimity about Formations
§61. When he has discerned formations by attributing the three characteristics to them and seeing them as void in this way, he abandons both terror and delight, he becomes indifferent to them and neutral, he neither takes them as “I” nor as mine,” he is like a man who has divorced his wife.
§62. Suppose a man were married to a lovely, desirable, charming wife and so deeply in love with her as to be unable to bear separation from her for a moment. He would be disturbed and displeased to see her standing or sitting or talking or laughing with another man, and would be very unhappy; but later, when he had found out the woman’s faults, and wanting to get free, had divorced her, he would no more take her as “mine”; and thereafter, even though he saw her doing whatever it might be with whomsoever it might be, he would not be disturbed or displeased, but would on the contrary be indifferent and neutral. So too this [meditator], wanting to get free from all formations, discerns formations by the contemplation of reflection; then, seeing nothing to be taken as “I” or “mine,” he abandons both terror and delight and becomes indifferent and neutral towards all formations.
§63. When he knows and sees thus, his heart retreats, retracts and recoils from the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings; his heart no longer goes out to them. Either equanimity or repulsiveness is established. Just as water drops retreat, retract and recoil on a lotus leaf that slopes a little and do not spread out, so too his heart … And just as a fowl’s feather or a shred of sinew thrown on a fire retreats, retracts and recoils, and does not spread out, so too his heart retreats, retracts and recoils from the three kinds of becoming … Either equanimity or repulsiveness is established.
In this way there arises in him what is called knowledge of equanimity about formations.
§64. But if this [knowledge] sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna. If it does not see Nibbāna as peaceful, [657] it occurs again and again with formations as its object, like the sailors’ crow.
§65. When traders board a ship, it seems, they take with them what is called a land-finding crow. When the ship gets blown off its course by gales and goes adrift with no land in sight, then they release the land-finding crow. It takes off from the mast-head, 30 and after exploring all the quarters, if it sees land, it flies straight in the direction of it; if not, it returns and alights on the mast-head. So {743|685}too, if knowledge of equanimity about formations sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna. If it does not see it, it occurs again and again with formations as its object.
§66. Now, after discerning formations in the various modes, as though sifting flour on the edge of a tray, as though carding cotton from which the seeds have been picked out, 31 and after abandoning terror and delight, and after becoming neutral in the investigation of formations, he still persists in the triple contemplation. And in so doing, this [insight knowledge] enters upon the state of the triple gateway to liberation, and it becomes a condition for the classification of noble persons into seven kinds.
The Triple Gateway to Liberation
It enters upon the state of the triple gateway to liberation now with the predominance of [one of] three faculties according as the contemplation occurs in [one of] the three ways. 32
§67. For it is the three contemplations that are called the three gateways to liberation, according as it is said: “But these three gateways to liberation lead to the outlet from the world, [that is to say,] (i) to the seeing of all formations as limited and circumscribed and to the entering of consciousness into the signless element, (ii) to the stirring up of the mind with respect to all formations and to the entering of consciousness into the desireless element, (iii) to the seeing of all things (dhamma) as alien and to the entering of consciousness into the voidness element. These three gateways to liberation lead to the outlet from the world” ( [ Paṭis ] II 48). 33
§68. {744|686}Herein, as limited and circumscribed [means] both as limited by rise and fall and as circumscribed by them; for contemplation of impermanence limits them thus, “Formations do not exist previous to their rise,” and in seeking their destiny, sees them as circumscribed thus, “They do not go beyond fall, they vanish there.” To the stirring up of the mind: by giving consciousness a sense of urgency; for with the contemplation of pain consciousness acquires a sense of urgency with respect to formations. [658] To the seeing … as alien: to contemplating them as not-self thus: “Not I,” “Not mine.”
§69. So these three clauses should be understood to express the contemplations of impermanence, and so on. Hence in the answer to the next question [asked in the Paṭisambhidā] it is said: “When he brings [them] to mind as impermanent, formations appear as liable to destruction. When he brings them to mind as painful, formations appear as a terror. When he brings them to mind as not-self, formations appear as void” ( [ Paṭis ] II 48).
§70. What are the liberations to which these contemplations are the gateways? They are these three, namely, the signless, the desireless, and the void. For this is said: “When one who has great resolution brings [formations] to mind as impermanent, he acquires the signless liberation. When one who has great tranquillity brings [them] to mind as painful, he acquires the desireless liberation. When one who has great wisdom brings [them] to mind as not-self, he acquires the void liberation” ( [ Paṭis ] II 58).
§71. And here the signless liberation should be understood as the noble path that has occurred by making Nibbāna its object through the signless aspect. For that path is signless owing to the signless element having arisen, and it is a liberation owing to deliverance from defilements. 34 In the same way the path that has occurred by making Nibbāna its object through the desireless aspect is desireless. And the path that has occurred by making Nibbāna its object through the void aspect is void.
§72. But it is said in the Abhidhamma: “On the occasion when he develops the supramundane jhāna that is an outlet and leads to dispersal, having abandoned the field of [false] views with the reaching of the first grade, secluded from sense desires he enters upon and dwells in the first jhāna, which is desireless … is void,” ( [ Dhs ] §510) thus mentioning only two liberations. This refers to the way in which insight arrives [at the path] and is expressed literally.
§73. However, in the Paṭisambhidā insight knowledge is expressed as follows: (i) It is expressed firstly as the void liberation by its liberating from misinterpreting [formations]: “Knowledge of contemplation of impermanence is the void liberation since it liberates from interpreting [them] as permanent; knowledge of contemplation of pain is the void liberation since it liberates from interpreting {745|687}[them] as pleasant; knowledge of contemplation of not-self is the void liberation since it liberates from interpreting [them] as self” ( [ Paṭis ] II 67). (ii) Then it is expressed as the signless liberation by liberating from signs: “Knowledge of contemplation of impermanence is the signless liberation since it liberates from the sign [of formations] as permanent; knowledge of contemplation of pain is the signless liberation since it liberates from the sign [of formations] as pleasant; knowledge of contemplation of not-self is the signless liberation since it liberates from the sign [of formations] as self” ( [ Paṭis ] II 68). [659] (iii) Lastly it is expressed as the desireless liberation by its liberating from desire: “Knowledge of contemplation of impermanence is the desireless liberation since it liberates from desire [for formations] as permanent; knowledge of contemplation of pain is the desireless liberation since it liberates from the desire [for them] as pleasant; knowledge of contemplation of not-self is the desireless liberation since it liberates from the desire [for them] as self” ( [ Paṭis ] II 68). But although stated in this way, insight knowledge is not literally signless because there is no abandoning of the sign of formations [as formed, here, as distinct from their sign as impermanent and so on]. It is however literally void and desireless. And it is at the moment of the noble path that the liberation is distinguished, and that is done according to insight knowledge’s way of arrival at the path. 35 That, it {746|688}should be understood, is why only two liberations are stated [in the Abhidhamma], namely, the desireless and the void.
This, firstly, is the treatise on the liberations here.
The Seven Kinds of Noble Persons
§74. It was said above, “It becomes a condition for the classification of noble persons into seven kinds.” (§66) Herein, there are firstly these seven kinds of noble person: (1) the faith devotee, (2) one liberated by faith, (3) the body witness, (4) the both-ways liberated, (5) the Dhamma devotee, (6) one attained to vision, and (7) one liberated by understanding. This knowledge of equanimity about formations is a condition for their being placed as these seven classes.
§75. When a man brings [formations] to mind as impermanent and, having great resolution, acquires the faith faculty, (1) he becomes a faith devotee at the moment of the stream-entry path; and in the other seven instances [that is, in the three higher paths and the four fruitions] he becomes (2) one liberated by faith. When a man brings [them] to mind as painful and, having great tranquillity, acquires the faculty of concentration, (3) he is called a body witness in all eight instances. (4) He is called both-ways liberated when he has reached the highest fruition after also reaching the immaterial jhānas. When a man brings [them] to mind as not-self and, having great wisdom, acquires the faculty of understanding, he becomes (5) a Dhamma devotee at the moment of the stream-entry path; (6) in the next six instances he becomes one attained to vision; and (7) in the case of the highest fruition he becomes one liberated by understanding.
§76. (1) This is said: “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. With the faith faculty in excess he acquires the stream-entry path. Hence he is called a ’faith devotee’” ( [ Paṭis ] II 53). [660] Likewise, (2) “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. With the faith faculty in excess the fruition of stream-entry is realized. Hence he is called ‘one liberated by faith’” ( [ Paṭis ] II 53).
§77. {747|689}It is said further: “[At the moment of the first path:] (2) he has been liberated by having faith (saddahanto vimutto), thus he is one liberated by faith; (3) he has realized [Nibbāna] by experiencing, thus he is a body witness; (6) he has attained [Nibbāna] by vision, thus he is one attained to vision. [At the moments of the three remaining paths:] (2) he is liberated by faith (saddahanto vimuccati), thus he is one liberated by faith; (3) he first experiences the experience of jhāna and afterwards realizes cessation, Nibbāna, thus he is a body witness; (6) it is known, seen, recognized, realized, and experienced with understanding, that formations are painful and cessation is bliss, thus he is one attained to vision” ( [ Paṭis ] II 52).
§78. As to the remaining four, however, the word meaning should be understood thus: (1) he follows (anusarati) faith, thus he is a faith devotee (saddhānusāri); or he follows, he goes, by means of faith, thus he is a faith devotee. (5) Likewise, he follows the Dhamma called understanding, or he follows by means of the Dhamma, thus he is a Dhamma devotee. (4) He is liberated in both ways, by immaterial jhāna and the noble path, thus he is both-ways liberated. (7) Understanding, he is liberated, thus he is one liberated by understanding.
The Last Three Knowledges are One
§79. This [knowledge of equanimity about formations] is the same in meaning as the two kinds that precede it. Hence the Ancients said: “This knowledge of equanimity about formations is one only and has three names. At the outset it has the name of knowledge of desire for deliverance. In the middle it has the name knowledge of reflection. At the end, when it has reached its culmination, it is called knowledge of equanimity about formations.”
§80. “How is it that understanding of desire for deliverance, of reflection, and of composure is knowledge of the kinds of equanimity about formations? Understanding of desire for deliverance, of reflection, and composure [occupied with] arising is knowledge of equanimity about formations. Understanding of desire for deliverance, of reflection, and of composure [occupied with] occurrence … the sign … (etc., see §37) … with despair is knowledge of equanimity about formations” ( [ Paṭis ] I 60f.).
§81. Herein, the compound muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā (“consisting in desire for deliverance, in reflection, and in composure”) should be resolved into muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā ca. So [661] in the first stage it is desire to give up, the desire to be delivered from, arising, etc., in one who has become dispassionate by knowledge of dispassion that is desire for deliverance. It is reflection in the middle stage for the purpose of finding a means to deliverance that is reflection. It is equanimous onlooking in the end stage on being delivered that is composure. It is said with reference to this: “Arising is formations; he looks with equanimity on those formations; thus it is equanimity about formations” ( [ Paṭis ] I 61), and so on. So this is only one kind of knowledge.
§82. Furthermore, it may be understood that this is so from the following text; for this is said: “Desire for deliverance, and contemplation of reflection, and equanimity about formations: these things are one in meaning and only the letter is different” ( [ Paṭis ] II 64).
Insight Leading to Emergence
§83. {748|690}Now, when this clansman has reached equanimity about formations thus, his insight has reached its culmination and leads to emergence. “Insight that has reached culmination” or “insight leading to emergence” are names for the three kinds of knowledge beginning with equanimity about formations, [that is, equanimity about formations, conformity, and change-of-lineage]. It has “reached its culmination” because it has reached the culminating final stage. It is called “leading to emergence” because it goes towards emergence. The path is called “emergence” because it emerges externally from the objective basis interpreted as a sign and also internally from occurrence [of defilement]. 36 It goes to that, thus it leads to emergence; the meaning is that it joins with the path.
§84. Herein, for the purpose of clarification there is this list of the kinds of emergence classed according to the manner of interpreting: (1) after interpreting the internal 37 it emerges from the internal, (2) after interpreting the internal it emerges from the external, (3) after interpreting the external it emerges from the external, (4) after interpreting the external it emerges from the internal; (5) after interpreting the material it emerges from the material, (6) after interpreting the material it emerges from the immaterial, (7) after interpreting the immaterial it emerges from the immaterial, (8) after interpreting the immaterial it emerges from the material; (9) it emerges at one stroke from the five aggregates; (10) after interpreting as impermanent it emerges from the impermanent, (11) after interpreting as impermanent it emerges from the painful, (12) after interpreting as impermanent it emerges from the not-self; (13) after interpreting as painful it emerges from the painful, (14) after interpreting as painful it emerges from the impermanent, (15) after interpreting as painful it emerges from the not-self, (16) after interpreting as not-self it emerges from the not-self, (17) after interpreting as not-self it emerges from the impermanent, (18) after interpreting as not-self it emerges from the painful. How?
§85. {749|691}Here (1) someone does his interpreting at the start with his own internal formations. After interpreting them he sees them. But emergence of the path does not come about through seeing the bare internal only since the external must be seen too, so he sees that another’s aggregates, as well as unclung-to formations [inanimate things], are impermanent, painful, not-self. At one time [662] he comprehends the internal and at another time the external. As he does so, insight joins with the path while he is comprehending the internal. It is said of him that “after interpreting the internal it emerges from the internal.” (2) If his insight joins with the path at the time when he is comprehending the external, it is said of him that “after interpreting the internal it emerges from the external.” (3) Similarly in the case of “after interpreting the external it emerges from the external,” and (4) “from the internal.”
§86. (5) Another does his interpreting at the start with materiality. When he has done that, he sees the materiality of the primaries and the materiality derived from them all together. But emergence does not come about through the seeing of bare materiality only since the immaterial must be seen too, so he sees as the immaterial [mentality] the feeling, perception, formations and consciousness that have arisen by making that materiality their object. At one time he comprehends the material and at another the immaterial. As he does so, insight joins with the path while he is comprehending materiality. It is said of him that “after interpreting the material it emerges from the material.” (6) But if his insight joins with the path at the time when he is comprehending the immaterial, it is said of him that “after interpreting the material it emerges from the immaterial.” (7) Similarly in the case of “after interpreting the immaterial it emerges from the immaterial,” and (8) “from the material.”
§87. (9) When he has done his interpreting in this way, “All that is subject to arising is subject to cessation” ( [ M ] I 380), and so too at the time of emergence, it is said that “it emerges at one stroke from the five aggregates.”
§88. (10) One man comprehends formations as impermanent at the start. But emergence does not come about through mere comprehending as impermanent since there must be comprehension of them as painful and not-self too, so he comprehends them as painful and not-self. As he does so, emergence comes about while he is comprehending them as impermanent. It is said of him that “after interpreting as impermanent it emerges from the impermanent,” (11)–(12) But if emergence comes about in him while he is comprehending them as painful … as not-self, then it is said that “after interpreting as impermanent it emerges from the painful … from the not-self.” Similarly in the cases of emergence after interpreting (13)–(15) as painful and (16)–(18) as not-self.
§89. And whether they have interpreted [at the start] as impermanent or as painful or as not-self, when the time of emergence comes, if the emergence takes place [while contemplating] as impermanent, then all three persons acquire the faculty of faith since they have great resolution; they are liberated by the signless liberation, and so they become faith devotees at the moment of the first path; and in the remaining seven stages they are liberated by faith. [663] If the emergence is from the painful, then the three persons acquire the faculty of concentration {750|692}since they have great tranquillity; they are liberated by the desireless liberation, and in all eight states they are body witnesses. Of them, the one who has an immaterial jhāna as the basis for his insight is, in the case of the highest fruition, both-ways liberated. And then if the emergence takes place [while contemplating] as not-self, the three persons acquire the faculty of understanding since they have great wisdom; they are liberated by the void liberation. They become Dhamma devotees at the moment of the first path. In the next six instances they become attained to vision. In the case of the highest fruit they are liberated by understanding.
The Twelve Similes
§90. Now, twelve similes should be understood in order to explain this insight leading to emergence and the kinds of knowledge that precede and follow it. Here is the list:
(1) The fruit bat, (2) the black snake, and (3) the house,
(4) The oxen, and(5) the ghoul, (6) the child,
(7) Hunger, and (8) thirst, and (9) cold, and (10) heat,
And (11) darkness, and (12) by poison, too.
A pause can be made to bring in these similes anywhere among the kinds of knowledge from appearance as terror onwards. But if they are brought in here, then all becomes clear from appearance as terror up to fruition knowledge, which is why it was said that they should be brought in here. 38
§91. 1. The Fruit Bat. There was a fruit bat, it seems. She had alighted on a honey tree (madhuka) with five branches, thinking, “I shall find flowers or fruits here.” She investigated one branch but saw no flowers or fruits there worth taking. And as with the first so too she tried the second, the third, the fourth, and the fifth, but saw nothing. She thought, “This tree is barren; there is nothing worth taking here,” so she lost interest in the tree. She climbed up on a straight branch, and poking her head through a gap in the foliage, she looked upwards, flew up into the air and alighted on another tree.
§92. Herein, the meditator should be regarded as like the fruit bat. The five aggregates as objects of clinging are like the honey tree with the five branches. The meditator’s interpreting of the five aggregates is like the fruit bat’s alighting on the tree. His comprehending the materiality aggregate and, seeing nothing there worth taking, comprehending the remaining aggregates is like her trying each branch and, seeing nothing there worth taking, trying the rest. His triple knowledge beginning with desire for deliverance, after he has become dispassionate towards the five aggregates [664] through seeing their characteristic of impermanence, etc., is like her thinking “This tree is barren; there is nothing worth taking here” and losing interest. His conformity knowledge is like her climbing up the straight branch. His change-of-lineage knowledge is like her poking her head out and looking upwards. His path knowledge is like her flying up into the air. His fruition knowledge is like her alighting on a different tree.
§93. {751|693}2. The Black Snake. This simile has already been given (§49). But the application of the simile here is this. Change-of-lineage knowledge is like throwing the snake away. Path knowledge is like the man’s standing and looking back whence he had come after getting free from it. Fruition knowledge is like his standing in a place free from fear after he had got away. This is the difference.
§94. 3. The House. The owner of a house, it seems, ate his meal in the evening, climbed into his bed and fell asleep. The house caught fire. When he woke up and saw the fire, he was frightened. He thought, “It would be good if I could get out without getting burnt.” Looking round, he saw a way. Getting out, he quickly went away to a safe place and stayed there.
§95. Herein, the foolish ordinary man’s taking the five aggregates as “I” and “mine” is like the house-owner’s falling asleep after he had eaten and climbed into bed. Knowledge of appearance as terror after entering upon the right way and seeing the three characteristics is like the time when the man was frightened on waking up and seeing the fire. Knowledge of desire for deliverance is like the man’s looking for a way out. Conformity knowledge is like the man’s seeing the way. Change-of-lineage is like the man’s going away quickly. Fruition knowledge is like his staying in a safe place.
§96. 4. The Oxen. One night, it seems, while a farmer was sleeping his oxen broke out of their stable and escaped. When he went there at dawn and looked in, he found that they had escaped. Going to find them, he saw the king’s oxen. He thought that they were his and drove them back. When it got light, he recognized that they were not his but the king’s oxen. He was frightened. Thinking, “I shall escape before the king’s men seize me for a thief and bring me to ruin and destruction,” he abandoned the oxen. Escaping quickly, he stopped in a place free from fear.
§97. Herein, the foolish ordinary man’s taking the five aggregates as “I” and “mine” is like the man’s taking the king’s oxen. The meditator’s recognizing the five aggregates as impermanent, painful, and not-self by means of the three characteristics is like the man’s recognizing the oxen as the king’s when it got light. Knowledge of appearance as terror is like the time when the man was frightened. Desire for deliverance is like the man’s desire to leave them and go away. Change-of-lineage is like the man’s actual leaving. The path is like his escaping. Fruition is like the man’s staying in a place without fear after escaping. [665]
§98. 5. The Ghoul. A man went to live with a ghoul, it seems. At night, thinking he was asleep, she went to the place where the dead were exposed and ate human flesh. He wondered where she was going and followed her. When he saw her eating human flesh, he knew that she was a non-human being. He was frightened, and he thought, “I shall escape before she eats me.” Quickly escaping, he went to a safe place and stayed there.
§99. Herein, taking the aggregates as “I” and “mine” is like the man’s living with the ghoul. Recognizing the aggregates as impermanent, etc., by seeing the three characteristics is like the man’s recognizing that she was a ghoul on seeing her eating human flesh in the place for the dead. Appearance as terror is {752|694}like the time when the man was frightened. Desire for deliverance is like his desire to escape. Change-of-lineage is like his leaving the place for the dead. The path is like his escaping quickly. Fruition is like his standing in the place without fear.
§100. 6. The Child. A woman was very fond of her son, it seems. While sitting on an upper floor she heard the sound of a child in the street. Wondering, “Is someone hurting my child?,” she hurried down. Mistaking the child for her own son, she picked up someone else’s son. Then she recognized that it was someone else’s son, and she was ashamed and looked about her. She thought, “Let no one say I am a baby thief” and she put the child down there and then, and she quickly returned to the upper floor and sat down.
§101. Herein, taking the five aggregates as “I” and “mine” is like the woman’s mistaking someone else’s child for her own. The recognition that “This is not I, not mine” by means of the three characteristics is like her recognizing it as someone else’s child. Knowledge of desire for deliverance is like her looking about her. Conformity knowledge is like her putting the child down there and then. Change-of-lineage is like the time when she stood in the street after putting the child down. The path is like her return to the upper floor. Fruition is like her sitting down after returning.
§102. 7–12. Hunger, Thirst, Cold, Heat, Darkness, and By Poison. These six similes, however, are given for the purpose of showing that one with insight that leads to emergence tends, inclines and leans in the direction of the supramundane states.
§103. 7. Just as a man faint with hunger and famished longs for delicious food, so too the meditator famished with the hunger of the round of rebirths longs for the food consisting of mindfulness occupied with the body, which tastes of the deathless.
§104. 8. Just as a thirsty man whose throat and mouth are parched longs for a drink with many ingredients, so too this meditator [666] who is parched with the thirst of the round of rebirths longs for the noble drink of the Eightfold Path.
§105. 9. Just as a man frozen by cold longs for heat, so too this meditator frozen by the cold of craving and [selfish] affection in the round of rebirths longs for the fire of the path that burns up the defilements.
§106. 10. Just as a man faint with heat longs for cold, so too this meditator scorched by the burning of the eleven fires (see [ S ] IV 19) in the round of rebirths longs for Nibbāna.
§107. 11. Just as a man smothered in darkness longs for light, so too this meditator wrapped and enveloped in the darkness of ignorance longs for the light of knowledge consisting in path development.
§108. 12. Just as a man sick with poison longs for an antidote, so too this meditator sick with the poison of defilement longs for Nibbāna, the deathless medicine that destroys the poison of defilement.
§109. That is why it was said above: “When he knows and sees thus, his heart retreats, retracts and recoils from the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the {753|695}nine abodes of beings; his heart no longer goes out to them. Just as water drops retreat, retract and recoil on a lotus leaf that slopes a little …” (§63), all of which should be given in the way already stated.
§110. But at this point he is called “one who walks aloof,” with reference to whom it is said:
“When a bhikkhu keeps apart
And cultivates seclusion of the mind,
It will befit him, as they say,
To show himself no more in this becoming” ( [ Sn ] 810).
The Difference in the Noble Path’s Factors, Etc.
§111. This knowledge of equanimity about formations governs the fact that the meditator keeps apart. It furthermore governs the difference in the [number of the] noble path’s enlightenment factors, path factors, and jhāna factors, the mode of progress, and the kind of liberation. For while some elders say that it is the jhāna used as the basis for insight [leading to emergence] that governs the difference in the [number of] enlightenment factors, path factors, and jhāna factors, and some say that it is the aggregates made the object of insight that govern it, and some say that it is the personal bent that governs it, 39 yet it is only this preliminary insight and insight leading to emergence that should be understood to govern it in their doctrine.
§112. To deal with these [three theories] in order: According to governance by insight, the path arisen in a bare-insight (dry-insight) worker, and the path arisen in one who possesses a jhāna attainment but who has not made the jhāna the basis for insight, and the path made to arise by comprehending unrelated formations after using the first jhāna as the basis for insight, are [667] paths of the first jhāna only. In each case there are seven enlightenment factors, eight path factors, and five jhāna factors. For while their preliminary insight can be accompanied by joy and it can be accompanied by equanimity, when their insight reaches the state of equanimity about formations at the time of emergence it is accompanied by joy.
§113. When paths are made to arise by using the second, third, and fourth jhānas in the fivefold reckoning as the basis for insight, then the jhāna in those paths has respectively four, three, and two factors. In each case, however, the path factors number seven, and in the fourth case there are six enlightenment factors. This difference is due both to governance by the basic jhāna and to governance by insight. For again, while their preliminary insight can be accompanied by joy and it can be accompanied by equanimity, their insight leading to emergence is accompanied by joy only.
§114. However, when the path is produced by making the fifth jhāna the basis for insight, then the jhāna factors number two, that is, equanimity and unification {754|696}of the mind, and there are six enlightenment factors and seven path factors. This difference too is due to both kinds of governance. For in this case the preliminary insight is either accompanied by joy or accompanied by equanimity, but that leading to emergence is accompanied by equanimity only. The same method applies in the case of the path made to arise by making the immaterial jhānas the basis for insight.
Also when, after emerging from jhāna made the basis for insight, the path has been produced by comprehending no matter what formations [unrelated to that jhāna], then it is the attainment emerged from at the point nearest to the path that makes it like itself, as the colour of the soil does an monitor lizard’s colour.
§115. But in the case of the second elder’s theory the path is like the attainment, whatever it may be, which was instrumental in producing the path through the comprehension of any of its states after emergence from it. And here governance by insight should be understood in the same way as before.
§116. In the case of the third elder’s theory the path is like that jhāna, whichever it may be, that suits the personal bent, which jhāna was instrumental in producing the path through the comprehension of any of its states in using it as the basis for insight. But this is not accomplished by mere bent alone unless the jhāna has been made the basis for insight or unless the jhāna has been comprehended; and this meaning should be illustrated by the Nandakovāda Sutta (see [ M ] III 277, and Commentary). And here too, governance by insight should be understood in the same way as before.
This, firstly, is how it should be understood that equanimity about formations governs the [numbers of] enlightenment factors, path factors, and jhāna factors.
§117. [Progress.] But if [insight] has from the start only been able to suppress defilements with difficulty, with effort and with prompting, then it is called “of difficult progress.” [668] The opposite kind is called “of easy progress.” And when the manifestation of the path, the goal of insight, is slowly effected after defilements have been suppressed, then it is called “of sluggish direct-knowledge.” The opposite kind is called “of swift direct-knowledge.” So this equanimity about formations stands at the arrival point and gives its own name to the path in each case, and so the path has four names [according to the kind of progress] (see [ D ] III 228).
§118. For one bhikkhu this progress is different in the four paths, while for another it is the same. For Buddhas, however, the four paths are of easy progress and swift direct-knowledge. Likewise in the case of the General of the Dhamma [the Elder Sāriputta]. But in the Elder Mahā Moggallāna’s case the first path was of easy progress and swift direct-knowledge, but the others were of difficult progress and sluggish direct-knowledge.
§119. [Predominance.] And as with the kinds of progress, so also with the kinds of predominance, 40 which are different in the four paths for one bhikkhu and the {755|697}same for another. So it is equanimity about formations that governs the difference in the progress.
[Liberation.] But it has already been told how it governs the difference in the liberation [§66f.].
§120. Furthermore, the path gets its names for five reasons, that is to say, (1) owing to its own nature, or (2) owing to what it opposes, or (3) owing to its own special quality, or (4) owing to its object, or (5) owing to the way of arrival.
§121. 1. If equanimity about formations induces emergence by comprehending formations as impermanent, liberation takes place with the signless liberation. If it induces emergence by comprehending them as painful, liberation takes place with the desireless liberation. If it induces emergence by comprehending them as not-self, liberation takes place with the void liberation. This is its name according to its own nature.
§122. 2. When this path is arrived at with the abandoning of the signs of permanence, lastingness, and eternalness, by effecting the resolution of the compact in formations by means of the contemplation of impermanence, it is then called signless. When it is arrived at with the drying up of desire and longing, by abandoning perception of pleasure by means of the contemplation of pain, it is then called desireless. When formations are seen as void by abandoning perception of self, of a living being, of a person, by means of the contemplation of not-self, it is then called void. This is its name according to what it opposes.
§123. 3. It is void because void of greed, and so on. It is signless owing either to absence of the sign of materiality, etc., or to absence only of the sign of greed, and so on. It is desireless because of absence of desire as greed, and so on. This is its name according to its own special quality.
§124. 4. It is called void, signless, and desireless, too, because it makes the void, signless, desireless Nibbāna its object. This is its name according to its object. [669]
§125. 5. The way of arrival is twofold, namely, insight’s way of arrival applies to the path, and the path’s way of arrival applies to fruition.
Now, contemplation of not-self is called void and the path [arrived at] by void insight is [called] void.
Again, contemplation of impermanence is called signless and the path
§126. [arrived at] by signless insight is [called] signless. But while this name is inadmissible by the Abhidhamma method, 41 it is admissible by the Suttanta method; for, they say, by that method change-of-lineage takes the name “signless” by making the signless Nibbāna its object, and while itself remaining at the arrival point, it gives its name to the path. {756|698}Hence the path is called signless. And its fruition can be called signless too according to the path’s way of arrival.
§127. Lastly, contemplation of pain is called desireless because it arrives [at the path] by drying up desire for formations. The path [arrived at] by desireless insight is [called] desireless. The fruition of the desireless path is [called] desireless.
In this way insight gives its own name to the path, and the path hands it on to its fruition. This is its name according to the way of arrival.
This is how equanimity about formations governs the difference in the liberations.
Equanimity about formations is ended.
2.9 9. Conformity Knowledge
§128. As he repeats, develops and cultivates that equanimity about formations, his faith becomes more resolute, his energy better exerted, his mindfulness better established, his mind better concentrated, while his equanimity about formations grows more refined.
§129. He thinks, “Now the path will arise.” Equanimity about formations, after comprehending formations as impermanent, or as painful, or as not-self, sinks into the life-continuum. Next to the life-continuum, mind-door adverting arises making formations its object as impermanent or as painful or as not-self according to the way taken by equanimity about formations. Then next to the functional [adverting] consciousness that arose displacing the life-continuum, the first impulsion consciousness arises making formations its object in the same way, maintaining the continuity of consciousness. 42 This is called the “preliminary work.” Next to that a second impulsion consciousness arises making formations its object in the same way. This is called the “access.” Next to that [670] a third impulsion consciousness also arises making formations its object in the same way. This is called “conformity.”
§130. These are their individual names. But it is admissible to call all three impulsions “repetition” or “preliminary-work” or “access” or “conformity” indiscriminately.
Conformity to what? To what precedes and to what follows. For it conforms to the functions of truth both in the eight preceding kinds of insight knowledge and in the thirty-seven states partaking of enlightenment that follow.
§131. {757|699}Since its occurrence is contingent upon formations through [comprehending] the characteristics of impermanence, etc., it, so to speak, says, “Knowledge of rise and fall indeed saw the rise and fall of precisely those states that possess rise and fall” and “Contemplation of dissolution indeed saw the dissolution of precisely those states that possess dissolution” and “It was indeed precisely what was terrible that appeared as terror to [knowledge of] appearance as terror” and “Contemplation of danger indeed saw danger in precisely what was dangerous” and “Knowledge of dispassion indeed became dispassionate towards precisely that which should be regarded with dispassion” and “Knowledge of desire for deliverance indeed produced desire for deliverance from precisely what there should be deliverance from” and “What was reflected upon by knowledge of reflection was indeed precisely what should be reflected upon” and “What was looked on at with equanimity by equanimity about formations was indeed precisely what should be looked on at with equanimity.” So it conforms to the functions of truth both in these eight kinds of knowledge and in the thirty-seven states partaking of enlightenment which follow, because they are to be reached by entering upon it.
§132. Just as a righteous king, who sits in the place of judgement hearing the pronouncements of the judges while excluding bias and remaining impartial, conforms both to their pronouncements and to the ancient royal custom by saying, “So be it,” so it is here too.
§133. Conformity is like the king. The eight kinds of knowledge are like eight judges. The thirty-seven states partaking of enlightenment are like the ancient royal custom. Herein, just as the king conforms by saying “So be it” both to the judges’ pronouncements and to the royal custom, so this conformity, which arises contingent upon formations through [comprehending] impermanence, etc., conforms to the function of truth both in the eight kinds of knowledge and in the thirty-seven states partaking of enlightenment that follow. Hence it is called “knowledge in conformity with truth.” [671]
Knowledge of conformity is ended.
§134. Though this conformity knowledge is the end of the insight leading to emergence that has formations as its object, still change-of-lineage knowledge is the last of all the kinds of insight leading to emergence.
Sutta References
§135. Now, the following sutta references should be understood in order not to be confused about insight leading to emergence. For this insight leading to emergence is called “aloofness” (atammayatā) 43 in the Saḷāyatana-vibhaṅga Sutta thus, “Bhikkhus, by depending and relying on aloofness abandon, surmount, equanimity that is unified, based on unity” ( [ M ] III 220). In the Alagadda Sutta it {758|700}is called “dispassion” (nibbidā) thus, “Being dispassionate his greed fades away. With the fading away of greed he is liberated” ( [ M ] I 139).
In the Susīma Sutta it is called “knowledge of the relationship of states” (dhammaṭṭhiti-ñāṇa) thus, “Previously, Susīma, there is knowledge of relationship of states; subsequently there is knowledge of Nibbāna” ( [ S ] II 124). In the Poṭṭhapāda Sutta it is called the “culmination of perception” (saññagga) thus, “First, Poṭṭhapāda, the culmination of perception arises, and afterwards knowledge” ( [ D ] I 185). In the Dasuttara Sutta it is called the “principal factor of purity” (parisuddhi-padhāniyaṅga) thus, “Purification by knowledge and vision of the way is the principal factor of purity” ( [ D ] III 288).
In the Paṭisambhidāmagga it is called by the three names thus, “Desire for deliverance, and contemplation of reflection, and equanimity about formations: these things are one in meaning and only the letter is different” ( [ Paṭis ] II 64). In the Paṭṭhāna it is called by two names thus, “conformity to change-of-lineage” and “conformity to cleansing” 44 ( [ Paṭṭh ] 1, 159).
In the Rathavinīta Sutta it is called “purification by knowledge and vision of the way” thus, “But how, friend, is it for the purpose of the purification by knowledge and vision of the way that the life of purity is lived under the Blessed One?” ( [ M ] I 147).
§136. The Greatest Sage did thus proclaim
This insight stilled and purified,
That to emergence leads beside,
With many a neatly chosen name.
The round of rebirth’s slough of pain
Is vast and terrible; a man
Wisely should strive as best he can,
If he would this emergence gain.
The twenty-first chapter called “The Description of Purification by Knowledge and Vision of the Way” in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.