清淨道論 白話全本 · 冊21Visuddhimagga · Complete Vernacular · Vol. 21

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Scope of This Chapter—the Eight Knowledges and the Ninth Knowledge in Conformity with the Truths 〔CSCD §737〕

Chapter Twenty-One: Exposition of Purification by Knowledge and Vision of the Way¹

Discourse on Knowledge of Arising and Passing Away Freed from Corruptions

The culminating insight² constituted by the eight knowledges, together with the ninth, knowledge in conformity with the truths—this is called purification by knowledge and vision of the way.

Here “eight” should be understood as these eight knowledges: knowledge of contemplation of arising and passing away, freed from corruptions and called insight that has entered upon the course; knowledge of contemplation of dissolution; knowledge of the manifestation of fear; knowledge of contemplation of danger; knowledge of contemplation of disenchantment; knowledge of desire for deliverance; knowledge of contemplation of reflection; and knowledge of equanimity about formations. “The ninth, knowledge in conformity with the truths” is a designation for knowledge in conformity. Therefore, one who wishes to accomplish it should work among these knowledges beginning with knowledge of arising and passing away freed from corruptions.

§2 Why Knowledge of Arising and Passing Away Is Cultivated Again—the Three Coverings of the Three Characteristics and Their Removal 〔CSCD §738–739〕

If it is asked, “Why work again at knowledge of arising and passing away?”—it is for observing the three characteristics. Earlier, knowledge of arising and passing away was corrupted by the ten corruptions and could not observe the three characteristics in their true savor;³ once freed from corruptions, it can. Thus one works at it again here in order to observe the characteristics.

But because of not attending to what, and because of being covered by what, do the characteristics fail to manifest? First, the characteristic of impermanence does not manifest because arising and passing away are not attended to and it is covered by continuity. The characteristic of suffering does not manifest because constant oppression is not attended to and it is covered by the postures. The characteristic of not-self does not manifest because the analysis of the various elements is not attended to and it is covered by compactness.⁴

When arising and passing away have been apprehended and continuity has been broken, the characteristic of impermanence manifests in its true savor. When constant oppression has been attended to and the postures have been exposed, the characteristic of suffering manifests in its true savor. When the various elements have been analyzed and compactness has been resolved, the characteristic of not-self manifests in its true savor.

§3 Six Distinctions within the Three Characteristics—Impermanent and the Characteristic of Impermanence, Suffering and the Characteristic of Suffering, Not-Self and the Characteristic of Not-Self 〔CSCD §740〕

Here the following distinctions should be understood: the impermanent, the characteristic of impermanence, suffering, the characteristic of suffering, not-self, and the characteristic of not-self.

Of these, “the impermanent” is the five aggregates. Why? Because they have the nature of arising, passing away, and alteration; or because, having been, they cease to be. The characteristic of impermanence is arising, passing away, and alteration; or it is the alteration of mode called “having been, ceasing to be.”

And according to the statement “Whatever is impermanent is suffering,” those same five aggregates are suffering. Why? Because of constant oppression. The mode of constant oppression is the characteristic of suffering.

And according to the statement “Whatever is suffering is not-self,” those same five aggregates are not-self. Why? Because they do not submit to control. The mode of not submitting to control is the characteristic of not-self.

All of this is observed in its true savor by the meditator through knowledge of contemplation of arising and passing away freed from corruptions, called insight that has entered upon the course.

　　The Discourse on Knowledge of Arising and Passing Away Freed from Corruptions is concluded.

Notes

¹ Purification by knowledge and vision of the way (paṭipadāñāṇadassanavisuddhi): the sixth of the seven purifications and the subject explained in this chapter; it follows purification by knowledge and vision of what is and is not the path, treated in Chapter Twenty.

² Culminating insight (sikhāppattā vipassanā): the culmination of the insight constituted by the eight knowledges; the unit on knowledge of equanimity about formations later uses the expression again.

³ In its true savor (yāthāvasarasato): in accordance with its own reality without losing its distinctive savor; throughout this discourse, both the manifestation and the observation of the three characteristics are tied to this expression.

⁴ Compactness (ghana): the appearance of phenomena gathered together as one solid mass, which covers the characteristic of not-self and prevents it from manifesting; it is broken by analyzing the various elements.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Arising of Knowledge of Contemplation of Dissolution and the Citation on Which It Rests 〔CSCD §741〕

Discourse on Knowledge of Contemplation of Dissolution

After observing in this way, he repeatedly weighs and investigates material and immaterial phenomena as “impermanent, suffering, and not-self.” His knowledge becomes sharp and proceeds, and formations manifest rapidly. Once knowledge proceeds sharply and formations manifest rapidly, he no longer reaches arising, presence, occurrence, or the sign; mindfulness¹ settles only upon exhaustion, dissolution, breakup, and cessation. When he sees, “Formations arise in this way and pass away in this way,” insight knowledge called contemplation of dissolution arises in him. With reference to precisely this it was said:

“How is the understanding that reflects on the object and contemplates dissolution knowledge belonging to insight? A mind with form as its object arises and breaks up. Having reflected upon that object, one contemplates the dissolution of that mind. ‘Contemplates’—how does one contemplate? One contemplates as impermanent, not as permanent; as suffering, not as pleasure; as not-self, not as self. One becomes disenchanted and does not delight, becomes dispassionate and does not lust, causes cessation and does not cause arising, relinquishes and does not grasp.”

“One who contemplates as impermanent abandons the perception of permanence. One who contemplates as suffering abandons the perception of pleasure; one who contemplates as not-self abandons the perception of self; one who becomes disenchanted abandons delight; one who becomes dispassionate abandons lust; one who causes cessation abandons arising; one who relinquishes abandons grasping.”

“A mind with feeling as its object … and so on in full as before … with perception as its object … with formations as its object … with consciousness as its object … with the eye as its object … and so on in full as before … a mind with aging-and-death as its object arises and breaks up … and so on in full as before … one who relinquishes abandons grasping.”

　　The shifting of the basis, the withdrawal of understanding,
　　And the strength of adverting—these are reflective insight.
　　Through inference from the object, the two are established as one;
　　Resolve upon cessation—this is insight into the characteristic of dissolution.
　　Having reflected upon the object, one contemplates its dissolution,
　　Together with manifestation as emptiness—this is higher-wisdom insight.
　　Skill in the three contemplations, and in the four contemplations,
　　Skill in the three manifestations—one is unmoved by various views.

“That which is knowledge in the sense of what is known is understanding in the sense of comprehending. Therefore it is said: ‘The understanding that reflects on the object and contemplates dissolution is knowledge belonging to insight.’”

§2 Phrase-by-Phrase Explanation—Reflection on the Object, Contemplation, and Relinquishment 〔CSCD §742–743〕

Here, “reflection on the object” means reflecting upon and comprehending any object, seeing it in terms of exhaustion and dissolution. “Understanding in contemplating dissolution”: for him, the knowledge that arises after reflecting upon the object as exhausted and dissolved, the understanding that contemplates its dissolution, is what is called “knowledge belonging to insight.” “How is that?”—this first has the sense of a question asked from a wish to explain. Thereafter, to show what it is like, the passage beginning “with form as its object” is spoken.

Here, “a mind with form as its object arises and breaks up” means that a mind having form as its object arises and breaks up; alternatively, it means that within the condition of having form as object, a mind arises and breaks up. “Having reflected upon that object” means reflecting upon and comprehending that form as object, seeing it in terms of exhaustion and dissolution. “One contemplates the dissolution of that mind” means that, after seeing that form-object in terms of exhaustion and dissolution with that mind, one next contemplates the dissolution of that mind with a subsequent mind. Thus the ancient teachers said: “Both the known and the knowledge are contemplated.”

Here, “contemplates” means seeing successively, seeing repeatedly in various modes. Therefore it was said: “‘Contemplates’—how does one contemplate? One contemplates as impermanent,” and so forth.

Because what is called “dissolution” is the furthest limit of impermanence, the meditator who contemplates dissolution contemplates all formations as impermanent, not as permanent. Thereafter, because what is impermanent is suffering and what is suffering is not-self, he contemplates that same thing as suffering, not as pleasure; as not-self, not as self.

And because anything impermanent, suffering, and not-self should not be delighted in, and anything not to be delighted in should not be lusted after, he becomes disenchanted and does not delight in the formations seen as “impermanent, suffering, and not-self” through contemplation of dissolution; he becomes dispassionate and does not lust. Since he does not lust in this way, he first causes lust to cease by mundane knowledge and does not cause it to arise—that is, he does not produce arising.

Alternatively, when he has become dispassionate in this way, then just as with the formations he has seen, so too with those he has not seen, he causes cessation through inferential knowledge³ and does not cause arising. He attends only to cessation: the meaning is that he sees only their cessation and does not see their arising.

Practicing in this way, he relinquishes and does not grasp. What does this mean? Because these contemplations of impermanence and the rest abandon the defilements in their entirety, together with formations comprised in the aggregates, by suppression through the opposite factor,⁴ and because, having seen the danger in the conditioned, they incline toward its opposite, nibbāna, and enter into it, they are said to be both relinquishment by giving up and relinquishment by entering into. Thus a bhikkhu who possesses this contemplation completely gives up the defilements in the way stated above and enters into nibbāna. He neither grasps defilements by causing them to arise nor grasps a conditioned object by failing to see its danger. Therefore it is said, “He relinquishes and does not grasp.”

Now, to show which phenomena are abandoned by those knowledges, the passage beginning “One who contemplates as impermanent abandons the perception of permanence” is spoken. Here, “delight” is craving accompanied by rapture. The rest follows the method already explained.

§3 Explanation of the First Two Verses—the Shifting of the Basis and Inference from the Object 〔CSCD §744–745〕

In the verses, “the shifting of the basis” means that, having seen the dissolution of form and then seeing the dissolution of the mind that saw that dissolution, one shifts from the former basis to another basis. “The withdrawal of understanding” means abandoning arising and taking one’s stand upon dissolution. “The strength of adverting” means that, after seeing the dissolution of form, one is able immediately to advert to seeing the dissolution of the mind that had dissolution as its object. “Reflective insight” is what is called “reflecting upon the object and contemplating dissolution.”

“Through inference from the object, the two are established as one” means that, by inference and extension from the object directly seen, one knows, “Just as this is breaking up, so too formations in the past broke up in this way, and those in the future will break up in this way.” Thus the two are established as having a single nature. The ancient teachers also said:

　　The one of purified vision, having seen what is present,
　　Extends it by inference to the past and future:
　　All formations have the nature of dissolution,
　　Like drops of dew when the sun has risen.

“Resolve upon cessation” means that, after the two have thus been established as one by way of dissolution, one resolves upon the cessation called “dissolution”—giving it weight, inclining toward it, tending toward it, and leaning into it. “Insight into the characteristic of dissolution” means: this is what is called insight into the characteristic of dissolution.

§4 Explanation of the Last Two Verses—Manifestation as Emptiness and the Three Skills 〔CSCD §746–747〕

“Having reflected upon the object” means comprehending the preceding objects such as form. “One contemplates its dissolution” means that, having seen the dissolution of that object, one contemplates the dissolution of the mind that had it as its object. “Together with manifestation as emptiness” means that, while one thus contemplates dissolution, manifestation as emptiness is accomplished in this way: “Only formations break up; their breakup is death, and there is nothing else.” Thus the ancient teachers said:

　　The aggregates cease, and there is nothing else;
　　The breakup of the aggregates is called death.
　　The heedful one sees their exhaustion
　　Rightly, as if piercing a jewel with a diamond.

“Higher-wisdom insight” means that these three—reflection on the object, contemplation of dissolution, and manifestation as emptiness—are called higher-wisdom insight.

“Skill in the three contemplations” means a bhikkhu skilled in the three beginning with contemplation of impermanence. “And in the four contemplations” means skilled in the four beginning with disenchantment. “Skill in the three manifestations” means skill in the three manifestations “as exhaustion, as dissolution, and as emptiness.” “Unmoved by various views” means that one does not tremble before the various views beginning with the view of permanence.

§5 The Simile of Water Bubbles and the Eight Benefits of Contemplation of Dissolution 〔CSCD §748–749〕

Unmoved in this way, he attends thus: “What has not ceased is ceasing; what has not broken up is breaking up.” Regarding all formations—as they break like fragile vessels, scatter like fine dust, and are roasted like sesame seeds—he abandons arising, presence, occurrence, and the sign and sees only their breakup. Suppose a person with eyes stood on the bank of a lotus pond or a river when heavy drops of rain were falling and saw large water bubbles, one after another, continually arise upon the surface and rapidly burst. In the same way, he sees all formations breaking up again and again. It was with reference to precisely such a meditator that the Blessed One said:

　　As one would see a water bubble, as one would see a mirage,
　　So one who looks upon the world is not seen by the King of Death.

As he constantly sees “all formations breaking up again and again,” knowledge of contemplation of dissolution, accompanied by eight benefits, gains strength. The eight benefits are: abandoning the view of existence, giving up longing for life, constant application to exertion, purity of livelihood, abandoning anxious striving, freedom from fear, gaining patience and gentleness, and enduring discontent and delight. Thus the ancient teachers said:

　　Having seen these eight supreme benefits,
　　The sage reflects on them again and again;
　　Like one whose clothing and head are ablaze,
　　He contemplates dissolution to realize the deathless.

　　The Discourse on Knowledge of Contemplation of Dissolution is concluded.

Notes

¹ Mindfulness (sati): the mental factor that remembers its object without losing it; throughout the treatise it operates together with knowledge, exertion, and concentration. It is a different category from the diffuse awareness commonly indicated by the modern expression “right mindfulness” and should be read according to the framework established in this treatise.

² Reflection on the object (ārammaṇapaṭisaṅkhā): the text itself explains it as “reflecting upon and comprehending any object, seeing it in terms of exhaustion and dissolution”; the first part of the titular expression in this discourse.

³ Inferential knowledge (anvayañāṇa): knowledge that infers what has not been seen from what is directly seen; this discourse thereby extends to formations in the past and future.

⁴ The opposite factor (tadaṅga): relinquishment that temporarily suppresses a defilement by means of an opposing phenomenon; all the forms of abandonment in this discourse are described on this basis.

⁵ Longing (nikanti): a subtle delight; here it is longing for life. Its explanation as the last of the ten corruptions of insight occurs in the Chapter Twenty unit “Corruptions of Insight.”

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Arising of Knowledge of the Manifestation of Fear and the Similes of the Two Women 〔CSCD §750〕

Discourse on Knowledge of the Manifestation of Fear

As he practices, cultivates, and repeatedly develops contemplation of dissolution, whose object is the exhaustion, dissolution, breakup, and cessation of all formations, the formations subject to breaking apart in every existence, birth, destination, station, and abode of beings¹ manifest as a great fear, like lions, tigers, leopards, bears, hyenas, yakkhas, rakkhasas, savage bulls, vicious dogs, maddened elephants, poisonous snakes, wheels of lightning,² charnel grounds, battlefields, blazing charcoal pits, and the like to a timid person who wishes to live at ease. When he sees, “Past formations have ceased, present formations are ceasing, and formations that will arise in the future will likewise cease,” knowledge of the manifestation of fear arises in him.

Here is a simile. It is said that a woman had three sons who had offended the king, and the king ordered that their heads be cut off. She went to the execution ground with her sons. They cut off the eldest son’s head and began to cut off the second son’s. Seeing that the eldest son’s head had been cut off and that the second son’s was being cut off, she gave up attachment³ to the youngest: “He too will become like them.” Here the woman’s seeing the severed head of her eldest son is like the meditator’s seeing the cessation of past formations; her seeing the second son’s head being cut off is like seeing the cessation of present formations; and her giving up attachment to the youngest with the thought “He too will become like them” is like seeing the cessation of future formations with the thought “Formations that will arise in the future will likewise break up.” As he sees in this way, knowledge of the manifestation of fear arises in him at this place.

Here is another simile. It is said that a woman whose children did not survive had borne ten children. Nine of them had died, one was dying in her arms, and another was still in her womb. Seeing that nine children had died and that the tenth was dying, she gave up attachment to the one in her womb: “This one too will become like them.” Here the woman’s recollection of the deaths of the nine children is like the meditator’s seeing the cessation of past formations; her seeing the child in her arms dying is like the meditator’s seeing the cessation of present formations; and her giving up attachment to the one in her womb is like seeing the cessation of future formations. As he sees in this way, knowledge of the manifestation of fear arises in him at that very moment.

§2 Distinguishing That Knowledge Itself Is Not Afraid—the Similes of the Three Charcoal Pits and the Three Stakes 〔CSCD §751〕

But is knowledge of the manifestation of fear itself afraid or not afraid?—It is not afraid. For it is merely the assessment⁴: “Past formations have ceased, present formations are ceasing, and future formations will cease.”

Suppose a person with eyes looked at three charcoal pits beside a city gate. He himself would not be afraid; he would merely assess, “Anyone who falls into these will experience no small amount of suffering.” Or suppose a person with eyes looked at three stakes set in succession—a khadira-wood stake, an iron stake, and a gold stake. He himself would not be afraid; he would merely assess, “Anyone who falls upon these stakes will experience no small amount of suffering.” In the same way, knowledge of the manifestation of fear is itself not afraid; within the three kinds of existence, which are like three charcoal pits and three stakes, it merely assesses, “Past formations have ceased, present formations are ceasing, and future formations will cease.”

And because, for this knowledge, the formations in every existence, birth, destination, station, and abode manifest as fear, having fallen into calamity and being fraught with danger, it is called “manifestation of fear.”

§3 The Cited Text and Its Phrase-by-Phrase Explanation—The Sign and Occurrence Manifest as Fear 〔CSCD §751〕

Concerning their manifestation as fear in this way, the following is the canonical text:

“To one attending as impermanent, what manifests as fear? To one attending as suffering? To one attending as not-self, what manifests as fear?—To one attending as impermanent, the sign manifests as fear. To one attending as suffering, occurrence manifests as fear. To one attending as not-self, both the sign and occurrence manifest as fear.”

Here, “the sign” is the sign of formations;⁵ it is a designation for past, future, and present formations. Because one attending as impermanent sees only the death of formations, the sign manifests to him as fear.

“Occurrence” is the occurrence of material and immaterial existence. Because one attending as suffering sees even in occurrence regarded as pleasure only its nature of constant oppression, occurrence manifests to him as fear.

One attending as not-self sees both of these as hollow, vacuous, empty, ownerless, and without a guide, like an empty village, a mirage, a city of gandhabbas, and so forth. Therefore both the sign and occurrence manifest to him as fear.

　　The Discourse on Knowledge of the Manifestation of Fear is concluded.

Notes

¹ Existence, birth, destination, station, and abode of beings (bhava・yoni・gati・ṭhiti・sattāvāsa): five classes encompassing the course of saṃsāra; this discourse treats them as the full range in which formations manifest as fear.

² Wheel of lightning (asanivicakka): a wheel-like stroke of lightning; this discourse includes it among fearsome things.

³ Attachment (ālaya): hope and clinging that arise toward what one is attached to; relinquishing this is the pivotal expression in both similes.

⁴ Assessment (tīraṇa): knowledge merely examines what is fearsome without itself becoming afraid; this discourse illustrates it through the two similes of three charcoal pits and three stakes.

⁵ Sign of formations (saṅkhāranimitta): the text itself explains this expression as a designation for past, future, and present formations.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Arising of Knowledge of Contemplation of Danger—the Three Kinds of Existence and the Rest Manifest as Danger 〔CSCD §752〕

As he repeatedly practices, cultivates, and develops knowledge of the manifestation of fear, he sees no refuge, shelter, destination, or recourse anywhere among all forms of existence, birth, destination, station, and abode of beings. He neither longs for nor grasps any single formation among the formations included in every existence, birth, destination, station, and abode. The three kinds of existence are like charcoal pits full of coals but without flames; the four great elements are like fiercely venomous snakes; the five aggregates are like killers with raised swords; the six internal bases are like an empty village; the six external bases are like thieves who destroy a village; the seven stations of consciousness and nine abodes of beings¹ are as though burning, blazing, and radiating flame in eleven fires; all formations are like a boil, a disease, an arrow, a calamity, and an affliction. Thus they manifest as a great mass of danger, without savor and without pleasure.

§2 The Eight Similes for a Timid Person and the Long Cited Passage 〔CSCD §752〕

How so? To a timid person who wishes to live at ease, even a dense forest lovely in appearance is like one containing wild beasts; a cave is like one containing a tiger; water is like water containing a rakkhasa that seizes people; enemies are like people with swords already raised; food is like food containing poison; a road is like one containing thieves; a house is like one already ablaze; and a battlefield is like one where a great army has drawn up. Just as that person, encountering the dense forest with wild beasts and the rest, becomes afraid, agitated, with hair standing on end, and sees only danger everywhere, so too this meditator, when contemplation of dissolution makes all formations manifest as fear, sees everywhere only danger, without pleasure and without savor. When he sees in this way, what is called knowledge of danger arises. With reference to this very point, the following passage was spoken:

“How is the understanding in the manifestation of fear knowledge of danger? ‘Arising is fear’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence is fear’ … ‘the sign is fear’ … ‘accumulation is fear’ … ‘rebirth-linking is fear’ … ‘destination is fear’ … ‘coming-to-be is fear’ … ‘birth (upapatti) is fear’² … ‘birth (jāti) is fear’ … ‘aging is fear’ … ‘illness is fear’ … ‘death is fear’ … ‘sorrow is fear’ … ‘lamentation is fear’ … ‘distress is fear’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is safety’—this is knowledge of the peaceful state.³ ‘Non-occurrence’ … and so on in full as before … ‘non-distress is safety’—this is knowledge of the peaceful state. ‘Arising is fear, non-arising is safety’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is fear, non-distress is safety’—this is knowledge of the peaceful state.”

“‘Arising is suffering’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence’ … and so on in full as before … ‘distress is suffering’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is pleasure’—this is knowledge of the peaceful state. ‘Non-occurrence’ … and so on in full as before … ‘non-distress is pleasure’—this is knowledge of the peaceful state. ‘Arising is suffering, non-arising is pleasure’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is suffering, non-distress is pleasure’—this is knowledge of the peaceful state.”

“‘Arising is with nutriment’⁴—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence’ … and so on in full as before … ‘distress is with nutriment’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is without nutriment’—this is knowledge of the peaceful state. ‘Non-occurrence’ … and so on in full as before … ‘non-distress is without nutriment’—this is knowledge of the peaceful state. ‘Arising is with nutriment, non-arising is without nutriment’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is with nutriment, non-distress is without nutriment’—this is knowledge of the peaceful state.”

“‘Arising is formations’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Occurrence’ … and so on in full as before … ‘distress is formations’—this is the understanding in the manifestation of fear, knowledge of danger. ‘Non-arising is nibbāna’—this is knowledge of the peaceful state. ‘Non-occurrence’ … and so on in full as before … ‘non-distress is nibbāna’—this is knowledge of the peaceful state. ‘Arising is formations, non-arising is nibbāna’—this is knowledge of the peaceful state. ‘Occurrence’ … and so on in full as before … ‘distress is formations, non-distress is nibbāna’—this is knowledge of the peaceful state.”

　　Arising and occurrence, and also the sign, are seen as suffering;
　　Accumulation and rebirth-linking—this is knowledge of danger.

　　Non-arising, non-occurrence, and the signless are seen as pleasure;
　　Non-accumulation and non-rebirth-linking—this is knowledge of the peaceful state.

　　This knowledge of danger arises in five places;
　　In the five places of the peaceful state, ten knowledges are comprehended;
　　Skilled in the two knowledges, one is unmoved by various views.

“That which is knowledge in the sense of what has been known is understanding in the sense of comprehending. Therefore it is said: ‘The understanding in the manifestation of fear is knowledge of danger.’”

§3 Phrase-by-Phrase Explanation—the Five Bases and Six Synonyms 〔CSCD §753〕

Here “arising” is coming into existence here conditioned by former kamma. “Occurrence” is the occurrence of what has thus arisen. “The sign” is the sign of all formations. “Accumulation” is kamma that becomes a cause for future rebirth-linking. “Rebirth-linking” is future arising. “Destination” is the destination to which that rebirth-linking proceeds. “Coming-to-be” is the coming-to-be of the aggregates. “Birth (upapatti)” is the occurrence of result, spoken of in the expression “one who has entered an attainment or one who has been reborn.” “Birth (jāti)” is birth conditioned by existence and serving as a condition for aging and the rest. Aging, death, and the rest are evident.

Here, the five beginning with arising are stated as the “bases” of knowledge of danger; the rest are stated as their synonyms. “Coming-to-be” and “birth (jāti)” are synonyms for arising and rebirth-linking; “destination” and “birth (upapatti)” are synonyms for occurrence; aging and the rest are synonyms for the sign. Therefore it is said:

　　Arising and occurrence, and also the sign, are seen as suffering;
　　Accumulation and rebirth-linking—this is knowledge of danger.

And it is also said:

　　This knowledge of danger arises in five places.

The passage beginning “Non-arising is safety; this is knowledge of the peaceful state” is spoken to show the knowledge opposed to knowledge of danger. Alternatively, it is spoken to give comfort to those whose minds become alarmed after seeing danger through the manifestation of fear: “There is also what is fearless, safe, and free from danger.” Or again, because arising and the rest have manifested clearly to him as fear, his mind inclines toward their opposites. It should therefore be understood that this is also said to show the benefit of knowledge of danger accomplished through the manifestation of fear.

Here, whatever is fear is necessarily suffering. Because it is not free from the nutriment of the round, the nutriment of the world, and the nutriment of defilements, it is only with nutriment. And whatever is with nutriment is nothing but formations. Therefore the passage beginning “‘Arising is suffering’—this is the understanding in the manifestation of fear, knowledge of danger” was spoken. Even so, it should be understood that the distinctions here are stated only in terms of occurrence, according to the variety of modes—the mode of fear, the mode of suffering, and the mode of being with nutriment.

§4 The Ten Knowledges and Skill in the Two Knowledges 〔CSCD §753〕

“Comprehends the ten knowledges”: one who comprehends knowledge of danger comprehends, penetrates, and directly realizes the five knowledges whose bases are arising and the rest and the five knowledges whose bases are non-arising and the rest, making ten knowledges. “Skill in the two knowledges” is skill in knowledge of danger and knowledge of the peaceful state. “Unmoved by various views” means unshaken among the views that proceed on the basis of such claims as the supreme nibbāna here and now. The rest here is evident.

　　The Discourse on Knowledge of Contemplation of Danger is concluded.

Notes

¹ Seven stations of consciousness and nine abodes of beings: two numerical schemes established according to the stations in which beings’ consciousness is based and the places where they dwell; their items and their distribution across the three kinds of existence, four kinds of birth, and five destinations are developed in the discourse on formations as condition for consciousness in the chapter on dependent origination.

² Two terms for “birth”: the text explains upapatti as the occurrence of result, linked to “occurrence” as its synonym; it explains jāti as birth conditioned by existence and serving as a condition for aging and the rest, linked to “arising” and “rebirth-linking” as their synonym.

³ Peaceful state: the object of the knowledge opposed to knowledge of danger; the cited passage explains it with “non-arising is nibbāna.”

⁴ With nutriment (sāmisa): the text explains this as what is not free from the nutriment of the round, the nutriment of the world, and the nutriment of defilements.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Arising of Knowledge of Contemplation of Disenchantment—the Similes of Three Kings 〔CSCD §754〕

Seeing all formations as danger in this way, he becomes disenchanted, weary, and finds no delight in the formations subject to breaking apart¹ that are included in every existence, birth, destination, station of consciousness, and abode of beings.

Just as the golden royal goose that delights at the foot of Mount Cittakūṭa finds no delight in an impure pit at the gate of a caṇḍāla village but delights only in the seven great lakes, so too this meditator, a royal goose among meditators, finds no delight in formations subject to breaking apart whose danger he has clearly seen. Because he possesses delight in cultivation and joy in cultivation, he delights only in the seven contemplations.²

Just as the lion, king of beasts, placed in a golden cage finds no delight there but delights only in the Himalaya, which is three thousand leagues broad, so too this meditator, a lion among meditators, finds no delight even in the three kinds of favorable existence but delights only in the three contemplations.

Just as the six-tusked elephant king, wholly white, resting on seven supports, possessed of supernormal power, and traveling through the air, finds no delight in the city but delights only in the forest around Lake Chaddanta in the Himalaya, so too this meditator, a noble elephant among meditators, finds no delight in any formation but delights only in the peaceful state³ seen according to the method beginning “non-arising is safety.” His mind inclines toward it, tends toward it, and leans into it.

　　The Discourse on Knowledge of Contemplation of Disenchantment is concluded.

§2 Three Names, One Meaning—the Manifestation of Fear, Contemplation of Danger, and Contemplation of Disenchantment 〔CSCD §755〕

This knowledge and the two preceding knowledges are one in meaning. Therefore the elders said:

“The manifestation of fear is only one, yet it acquires three names. Because one sees all formations as fear, what is called ‘the manifestation of fear’ arises; because danger arises regarding those formations, what is called ‘contemplation of danger’ arises; because one becomes disenchanted with those formations, what is called ‘contemplation of disenchantment’ arises.”

And it is said in the canonical text: “The understanding in the manifestation of fear, the knowledge of danger, and disenchantment—these states are one in meaning; only the wording differs.”

§3 The Arising of Knowledge of Desire for Deliverance—the Simile of Nine Things 〔CSCD §756〕

When this good person, through knowledge of disenchantment, becomes disenchanted, weary, and finds no delight, his mind does not adhere, cling, or become bound to any single formation among formations subject to breaking apart included in every existence, birth, destination, station of consciousness, and abode of beings. Instead, it desires deliverance from all formations and desires to escape from them. Like what? Like a fish caught inside a net, a frog caught in a snake’s mouth, a jungle fowl shut in a cage, a deer caught in a stout snare, a snake in the hands of a snake charmer, an elephant sunk in deep mud, a nāga king caught in a supaṇṇa’s mouth, the moon entered into Rāhu’s mouth, or a person surrounded by enemies—these and the rest desire to be delivered and to escape from their respective predicaments. In the same way, the meditator’s mind desires deliverance and escape from all formations. Thus, when he is free of attachment toward all formations and desires deliverance from them all, knowledge of desire for deliverance arises.

　　The Discourse on Knowledge of Desire for Deliverance is concluded.

Notes

¹ Subject to breaking apart: a qualification of formations, meaning that they can break apart; the development of contemplation of breaking apart appears in this chapter’s discourse on knowledge of contemplation of dissolution.

² Seven contemplations and three contemplations: this discourse gives only their numbers and does not list their members; the seven contemplations are developed in the discourse on knowledge of comprehension in the chapter on purification by knowledge and vision of what is and is not the path.

³ Peaceful state: the object of the knowledge on the side opposed to knowledge of danger, namely the statement “non-arising is safety” in the passage cited in the preceding discourse.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Comprehending Formations by Applying the Three Characteristics through Four Sets of Reasons 〔CSCD §757〕

Desiring deliverance from formations subject to breaking apart included in every existence, birth, destination, station, and abode, and in order to be delivered from all formations, he again comprehends those formations by applying the three characteristics¹ to them through knowledge of contemplation of reflection.

He sees all formations as impermanent for such reasons as their being not ultimate, temporary, bounded by arising and passing away, subject to destruction, unstable, fragile, not lasting, subject to change, without substance, nonexistent, formed, and subject to death.

He sees them as suffering for such reasons as their being constantly oppressive, suffering, a basis of suffering, a disease, a boil, an arrow, a calamity, an affliction, a tribulation, a disaster, fear, a difficulty, without refuge, without shelter, without recourse, dangerous, the root of calamity, a killer, subject to influxes, Māra’s food, subject to birth, aging, illness, sorrow, lamentation, distress, and defilement.

He sees them as foul² for such reasons as their being ignoble, malodorous, disgusting, repellent, unfit to be adorned, ugly, and loathsome, and because foulness belongs to the retinue of the characteristic of suffering.

He sees them as not-self for such reasons as their being other, hollow, empty, vacuous, ownerless, without a master, and not subject to control.

§2 Why They Are Comprehended in This Way—To Accomplish the Means of Deliverance, with the Simile of Catching a Snake 〔CSCD §758〕

Because he sees in this way, he is said to have comprehended formations by applying the three characteristics. But why does he comprehend them in this way? To accomplish the means of deliverance.

Here is a simile. It is said that a man thought, “I will catch fish,” took a fish trap, and set it in the water. Reaching his hand down through the trap’s opening, he caught a snake by the neck in the water, but rejoiced, thinking, “I have caught a fish.” He thought, “I have truly caught a great fish,” and lifted it up to look. On seeing three swastika-shaped marks, he recognized that it was a snake. He became afraid, saw the danger, became disenchanted with his catch, and wanted to release it. He therefore made the means of deliverance: beginning from its tail, he disentangled its coils from his hand, raised his arm, whirled it two or three times over his head until the snake was weak, then said, “Go, wicked snake,” and released it. He hurried up onto the bank of the pond, saying, “Ah! I have escaped from the mouth of a great snake,” and stood there looking back over the way he had come.

Here, the time when the man caught the snake by the neck, thought it was a fish, and rejoiced is like the time when this meditator initially obtained his individual existence and rejoiced. The man’s lifting the snake out through the opening of the trap and seeing the three swastika-shaped marks is like this person’s analyzing the compact³ and seeing the three characteristics in formations. The man’s fear is like this person’s knowledge of the manifestation of fear; his subsequent seeing of danger is like knowledge of contemplation of danger; his disenchantment with the catch is like knowledge of contemplation of disenchantment; his desire to release the snake is like knowledge of desire for deliverance; and his making the means of deliverance is like applying the three characteristics to formations through knowledge of contemplation of reflection. Just as the man whirls the snake, weakens it, and prevents it from turning back to bite him before he is well delivered and releases it, so too this meditator whirls formations by applying the three characteristics and weakens them so that they can no longer manifest in the modes of permanence, pleasure, beauty, and self; then he is well delivered and releases them. Therefore it was said: “He comprehends them in this way to accomplish the means of deliverance.”

§3 The Cited Passage and Its Explanation—Distinguishing Reflection on the Sign and the Order of the Sentence 〔CSCD §759〕

At this point knowledge of reflection arises in him. With reference to this very point it was said:

“For one attending as impermanent, what does he reflect on when knowledge arises? Suffering. For one attending as not-self, what does he reflect on when knowledge arises? For one attending as impermanent, knowledge arises when he reflects on the sign. For one attending as suffering, knowledge arises when he reflects on occurrence. For one attending as not-self, knowledge arises when he reflects on the sign and occurrence.”

Here, “reflects on the sign” means that, on the basis of the characteristic of impermanence, he knows the sign of formations as “not lasting, temporary.” Although it is not that he first knows and knowledge arises only afterward, this is said according to conventional usage,⁴ just as in such statements as “dependent on the mind and mental objects, mind-consciousness arises.” Alternatively, it should be understood that the statement is made according to the method of unity, taking the preceding and following as one. The meaning of the other two sentences should be understood in the same way.

　　The Discourse on Knowledge of Contemplation of Reflection is concluded.

Notes

¹ Three characteristics: impermanence, suffering, and not-self; this discourse establishes them by contemplating formations one by one through four sets of reasons.

² The group on foulness: the author expressly describes it as belonging to the retinue of the characteristic of suffering, not as a fourth characteristic apart from the three.

³ Analysis of the compact: breaking the compactness of formations by analyzing the various elements; the method is established in this chapter’s discourse on knowledge of arising and passing away free from corruptions.

⁴ According to conventional usage: the statement does not mean that the nature of things contains an order in which knowing comes first and knowledge afterward; it is expressed in this way only following the order of ordinary speech.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Seven Successive Contemplations of Emptiness—from Twofold Emptiness through Forty-Two Modes 〔CSCD §760–765〕

The discourse on knowledge of equanimity about formations

Having comprehended through knowledge of contemplation of reflection¹ that “all formations are empty,” he next comprehends twofold emptiness² according to the statement “this is empty of self and empty of what belongs to self.” Seeing neither a self nor any other standing in the position of his own requisites, he then comprehends the fourfold emptiness stated here: “I am nowhere, nor [do I belong] to anyone in any respect; and what is [mine] is nowhere, nor in anyone’s anything.”

How so? Here, “I am nowhere” means that he sees no self anywhere. “Nor [do I belong] to anyone in any respect” means that he does not see his own self capable of being brought into the position of anything belonging to anyone else. That is, he does not see [his own self] capable of being imagined and introduced as a brother in the position of a brother, a friend in the position of a friend, or a requisite in the position of a requisite. In “and what is [mine] is nowhere,” set aside for the moment the word “mine”; “is nowhere” means that he also sees no other person’s self anywhere. Now taking up the word “mine” again, “nor in anything of mine” means that he does not see another person’s self existing in the position of anything of his. That is, he does not see another person’s self capable anywhere of being introduced, in the position of such a possession, as his own brother in the position of a brother, friend in the position of a friend, or requisite in the position of a requisite. Thus, because he sees no self anywhere, does not see that [self] capable of being introduced into the position of another’s possession, sees no other person’s self, and does not see another person’s self capable of being introduced into the position of his own possession, he comprehends fourfold emptiness.

Having thus comprehended fourfold emptiness, he next comprehends emptiness in six modes. How so? The eye is empty—empty of self, empty of what belongs to self, empty of permanence, empty of lastingness, empty of perpetuity, and empty of being not subject to change … through the mind. Visible forms are empty … through mental objects. Eye-consciousness … through mind-consciousness. Eye-contact—and the method should be applied in this way all the way through aging-and-death.

Having thus comprehended emptiness in six modes, he next comprehends it in eight modes: materiality is without substance, without any substance, and apart from substance. It has no substance consisting in permanence, no substance consisting in lastingness, no substance consisting in pleasure, no substance consisting in self; nor is it permanent, lasting, perpetual, or not subject to change. Feeling … perception … formations … consciousness … the eye … through aging-and-death are likewise without substance, without any substance, and apart from substance: there is no substance consisting in permanence, no substance consisting in lastingness, no substance consisting in pleasure, no substance consisting in self; nor are they permanent, lasting, perpetual, or not subject to change. Just as a reed is without substance, without any substance, and apart from substance; just as a castor-oil plant … an udumbara tree … a white tree … a palibhadra tree … foam … a bubble … a mirage … a plantain trunk … and an illusion are without substance, without any substance, and apart from substance, so too materiality … through aging-and-death are without substance, without any substance, and apart from substance: there is no substance consisting in permanence … nor are they not subject to change.

Having thus comprehended emptiness in eight modes, he next comprehends it in ten. He sees materiality as hollow, vacuous, empty, not-self, without a sovereign self, not doing as one wishes, unobtainable, not proceeding according to one’s power, other, and separate. He sees feeling … through consciousness as hollow … through separate.

Having thus comprehended emptiness in ten modes, he next comprehends it in twelve. Materiality is not a being, not life, not a person, not a young man, not a woman, not a man, not self, and not what belongs to self. It is not I, not mine, not another’s, and not anyone’s. Feeling … through consciousness is likewise not anyone’s.

Having thus comprehended emptiness in twelve modes, he next comprehends it in forty-two modes according to full understanding as investigation.³ He sees materiality as impermanent, suffering, disease, boil, arrow, calamity, affliction, other, breaking apart, tribulation, disaster, fear, difficulty, unstable, dissolving, not lasting, without protection, without a shelter, without refuge, without recourse, hollow, vacuous, empty, not-self, without savor, dangerous, subject to change, without substance, the root of calamity, a killer, nonexistent, subject to influxes, formed, Māra’s food, subject to birth, aging, illness, death, and the phenomena of sorrow, lamentation, pain, grief, and distress; as arising, vanishing, without savor, dangerous, and escape. He sees feeling … through consciousness as impermanent … through escape.

It was also said: “One who sees materiality as impermanent … through escape contemplates the world as empty. One who sees feeling … through consciousness as impermanent … through escape contemplates the world as empty.”

　　“O Mogharāja, always mindful, contemplate the world as empty;
　　having uprooted the view of self, you will thereby cross beyond death.
　　One who contemplates the world in this way is unseen by the King of Death.”

§2 The Arising of Equanimity about Formations—the Similes of the Abandoned Wife and the Seafaring Bird 〔CSCD §766–767〕

One who sees formations as empty and comprehends them by applying the three characteristics abandons fear and delight, becomes unconcerned and neutral toward formations, and does not take them as “I” or “mine”—like a man who has abandoned his wife.

Suppose a man has a lovely, pleasing, agreeable wife. Unable to bear being apart from her even for a moment, he is deeply attached to her. If he sees the woman standing, sitting, talking, or laughing with another man, he becomes angry and displeased and feels great grief. Later, seeing her faults and wishing to separate from her, he abandons her and no longer takes her as “mine.” From then on, even if he sees her doing anything with anyone, he neither becomes angry nor gives rise to grief but remains merely unconcerned and neutral. In the same way, this person, wishing for deliverance from all formations, comprehends them through contemplation of reflection. Seeing none that can be taken as “I” or “mine,” he abandons fear and delight and becomes unconcerned and neutral toward all formations.

When he knows and sees in this way, his mind draws back, contracts, recoils, and does not extend toward the three kinds of existence, four kinds of birth, five destinations, seven stations of consciousness, and nine abodes of beings.⁴ It comes to rest in equanimity or repulsion.⁵

Just as a drop of water draws back, contracts, recoils, and does not spread on a slightly tilted lotus leaf, so too … again, just as a chicken feather or strip of sinew thrown into a fire draws back, contracts, recoils, and does not extend, so too his mind draws back from the three kinds of existence … and comes to rest in equanimity or repulsion. In this way, what is called “knowledge of equanimity about formations”⁶ arises in him.

If this [knowledge of equanimity about formations] sees the peaceful state,⁷ nibbāna, as peaceful, it abandons the occurrence of all formations and leaps only into nibbāna. If it does not see nibbāna as peaceful, it repeatedly occurs with formations alone as its object—like a seafarer’s direction-finding crow.

It is said that seafaring merchants, when boarding a ship, take with them what is called a “direction-finding crow.” When wind drives the ship into an unfamiliar region and no shore can be seen, they release the crow. It flies from the mast into the air and traverses all the cardinal and intermediate directions. If it sees a shore, it goes straight toward it; if it does not, it returns again and alights only on the mast. In the same way, if knowledge of equanimity about formations sees the peaceful state, nibbāna, as peaceful, it abandons the occurrence of all formations and leaps only into nibbāna. If it does not see it, it repeatedly occurs with formations alone as its object.

Like flour being tossed around the rim of a winnowing basket, or like cleaned cotton being carded, it comprehends formations in various ways, abandons fear and delight, remains neutral while selecting formations, and comes to rest through the three contemplations. When established in this way, it assumes the nature of the three gateways to liberation⁸ and becomes a condition for distinguishing the seven kinds of noble persons.

§3 The Three Gateways to Liberation and the Three Liberations—Why the Abhidhamma Gives Only Two 〔CSCD §768–770〕

Here, because [knowledge of equanimity about formations] occurs through the three contemplations and because of the predominance of the three faculties, it is said to “assume the nature of the three gateways to liberation.” For the three contemplations are called the three gateways to liberation. As it was said:

　　“These three gateways to liberation lead to escape from the world: through viewing all formations as bounded and circumscribed, and through the mind’s leaping into the signless element; through stirring the mind regarding all formations, and through the mind’s leaping into the desireless element; through viewing all phenomena as other, and through the mind’s leaping into the emptiness element—these three gateways to liberation lead to escape from the world.”

Here, “as bounded and circumscribed” means bounded and circumscribed by arising and passing away. For contemplation of impermanence establishes the boundary “formations did not exist before arising,” then seeks their destination and contemplates, “after ceasing, they do not go [anywhere]; they disappear right here”—this is contemplation as circumscribed. “Stirring the mind” means agitation of the mind, for contemplation of suffering stirs the mind regarding formations. “Viewing as other” means contemplating as not-self in the form “not I, not mine.” Thus these three expressions should be understood as referring respectively to contemplation of impermanence and the rest. Precisely for this reason, the immediately following question and answer says: “For one attending as impermanent, formations manifest through exhaustion. For one attending as suffering, formations manifest as fear. For one attending as not-self, formations manifest as empty.”

Then what are the liberations for which these contemplations serve as gateways? They are the signless, desireless, and emptiness liberations. For it was said: “One attending as impermanent is abundant in resolution and gains the signless liberation. One attending as suffering is abundant in tranquility and gains the desireless liberation. One attending as not-self is abundant in joyful feeling and gains the emptiness liberation.”⁹

Here, “signless liberation”¹⁰ is the noble path that occurs with nibbāna as object through the mode of the signless. Because it arises in the signless element, it is “signless”; because it is liberated from defilements, it is “liberation.” By the same method, the path occurring with nibbāna as object through the mode of the desireless is “desireless,” and the path occurring with nibbāna as object through the mode of emptiness should be understood as “emptiness.”

But in the Abhidhamma only two liberations are stated, in the form: “Whenever one develops supramundane absorption—leading out, tending toward decrease, for the abandoning of views, for the gaining of the first plane—and, secluded from sensual pleasures, enters and dwells in the first absorption, it is desireless and empty.” This is said in an unqualified sense¹¹ according to the source from which insight comes. For although insight knowledge is spoken of in the Paṭisambhidāmagga as follows:

　　“Knowledge of contemplation of impermanence abandons grasping at ‘permanent’ and is therefore emptiness liberation. Knowledge of contemplation of suffering [abandons grasping at ‘pleasure’]. Knowledge of contemplation of not-self abandons grasping at ‘self’ and is therefore emptiness liberation”—thus it is called emptiness liberation by way of abandoning grasping;

　　“Knowledge of contemplation of impermanence abandons the sign of ‘permanent’ and is therefore signless liberation. Knowledge of contemplation of suffering [abandons the sign of ‘pleasure’]. Knowledge of contemplation of not-self abandons the sign of ‘self’ and is therefore signless liberation”—thus it is called signless liberation by way of abandoning the sign;

　　“Knowledge of contemplation of impermanence abandons desire for ‘permanent’ and is therefore desireless liberation. Knowledge of contemplation of suffering [abandons desire for ‘pleasure’]. Knowledge of contemplation of not-self abandons desire for ‘self’ and is therefore desireless liberation”—thus it is called desireless liberation by way of abandoning desire;

[even though] it is stated in this way, since it does not abandon the sign of formations, it is not signless in the unqualified sense; only emptiness and desireless are so in the unqualified sense. Moreover, [the Abhidhamma] gives the name of the liberation at the moment of the noble path according to the source from which it came. It should therefore be understood that [there] only the two liberations, desireless and emptiness, are stated. This, first, is the discourse on liberation here.

§4 The Distinction among Seven Kinds of Noble Persons 〔CSCD §771–777〕

As for the statement “it becomes a condition for distinguishing the seven kinds of noble persons,” the seven are, first, the faith-follower, the one liberated through faith, the body-witness, the one liberated both ways, the Dhamma-follower, the one attained to view, and the one liberated through wisdom.¹² Knowledge of equanimity about formations is the condition for distinguishing them.

For whoever attends as impermanent, is abundant in resolution, and gains the faith faculty¹³ is a faith-follower at the moment of the stream-entry path and one liberated through faith at the other seven positions.

Whoever attends as suffering, is abundant in tranquility, and gains the concentration faculty is called a body-witness in every position. If he gains the immaterial absorptions and reaches the highest fruition, he is called one liberated both ways.

Whoever attends as not-self, is abundant in joyful feeling, and gains the wisdom faculty is a Dhamma-follower at the moment of the stream-entry path, one attained to view at six positions, and one liberated through wisdom at the highest fruition.

For it was said:

　　“For one attending as impermanent, the faith faculty is predominant. Because the faith faculty is predominant, he gains the path of stream-entry; therefore he is said to be a faith-follower.”

　　Likewise, “For one attending as impermanent, the faith faculty is predominant. Because the faith faculty is predominant, stream-entry fruition has been directly realized;¹⁴ therefore he is said to be one liberated through faith,” and so on.

It was also said:

“Liberated through faith, he is one liberated through faith. Having directly realized what is touched, he is a body-witness. Having attained what is seen, he is one attained to view. Liberated through faith, he is one liberated through faith. Having first touched the touch of absorption and afterward directly realized cessation—nibbāna—he is a body-witness. ‘Formations are suffering; cessation is pleasure’ has been known, seen, understood, directly realized, and touched with wisdom; therefore he is one attained to view.”

As for the remaining four: one follows faith, or follows and goes by relying on faith; therefore one is a “faith-follower.” Likewise, one follows the Dhamma called wisdom, or follows by relying on the Dhamma; therefore one is a “Dhamma-follower.” One is liberated in both respects, through immaterial absorption and the noble path; therefore one is “liberated both ways.” One understands and is liberated; therefore one is “liberated through wisdom.” Their meanings should be understood in this way.

　　Knowledge of equanimity about formations.

§5 Three Names, One Meaning—Desire for Deliverance, Contemplation of Reflection, and Equanimity about Formations 〔CSCD §778–781〕

This [knowledge of equanimity about formations] and the two preceding knowledges are one in meaning. Therefore the elders¹⁵ said: “This knowledge of equanimity about formations is only one, yet it acquires three names. When it arises at the lower stage, it is called knowledge of desire for deliverance; in the middle stage, knowledge of contemplation of reflection; and at the final stage, culminating knowledge of equanimity about formations.”

It was also said in the canonical text:

　　“How is the understanding that desires deliverance, reflects, and comes to rest knowledge of equanimity about formations? The understanding regarding arising that desires deliverance, reflects, and comes to rest is knowledge of equanimity about formations. Regarding occurrence … regarding the sign … regarding distress, the understanding that desires deliverance, reflects, and comes to rest is knowledge of equanimity about formations. ‘Arising is suffering’ … ‘[arising] is fear’ … ‘[arising] is with nutriment’ … ‘arising is formations’ … ‘distress is formations’—[regarding these,] the understanding that desires deliverance, reflects, and comes to rest is knowledge of equanimity about formations.”

Here, because it both desires deliverance, reflects, and comes to rest, it is called “desiring deliverance, reflecting, and coming to rest.” Thus, in the former part, when a person disenchanted through knowledge of disenchantment wishes to abandon arising and the rest completely, this is “desiring deliverance.” In order to make the means of deliverance, it reflects in the middle; this is “reflection.” After being delivered, it remains equanimous at the final stage; this is “coming to rest.” With reference to this it was said, “Arising is formations; one has equanimity toward those formations, therefore it is equanimity about formations,” and so on. Thus this knowledge is only one.

Furthermore, it should be understood that [this knowledge] is only one also according to this canonical statement. For it was said: “Desire for deliverance, contemplation of reflection, and equanimity about formations—these states are one in meaning; only the wording differs.”

§6 Insight Leading to Emergence—the Meaning of Emergence and the Thirteen Modes of Grasping and Emerging 〔CSCD §782–788〕

For the good person who has thus attained equanimity about formations, insight becomes culminating insight and leads to emergence.¹⁶ “Culminating insight” and “leading to emergence” are simply names for the three knowledges beginning with equanimity about formations. Because it has reached the summit and the supreme condition, it is “culminating.” Because it proceeds toward emergence, it is “leading to emergence.” Here, “emergence” means the path, since [the path] emerges from the externally grasped basis that has become a sign and also emerges from internal occurrence. Because insight proceeds toward it, it is “leading to emergence”; the meaning is that it connects with the path.

Here is the matrix¹⁷ established to clarify grasping and emergence:¹⁸ one grasps internally and emerges internally; grasps internally and emerges externally; grasps externally and emerges externally; grasps externally and emerges internally. One grasps materiality and emerges from materiality; grasps materiality and emerges from the immaterial; grasps the immaterial and emerges from the immaterial; grasps the immaterial and emerges from materiality. One emerges from the five aggregates at a single time. One grasps as impermanent and emerges as impermanent; grasps as impermanent and emerges as suffering or as not-self; grasps as suffering and emerges as suffering, impermanent, or not-self; grasps as not-self and emerges as not-self, impermanent, or suffering.

How so? Here, one person begins by grasping internal formations and, having grasped them, sees them. But emergence of the path is not accomplished by seeing only purified internal [phenomena]; external [phenomena] must also be seen. Therefore he also sees the aggregates of others and formations not subject to appropriation as “impermanent, suffering, and not-self.” At times he contemplates internally and at times externally. As he contemplates in this way, if insight connects with the path while he is contemplating internally, this is called “grasping internally and emerging internally.”

If insight connects with the path while he is contemplating externally, this is called “grasping internally and emerging externally.” “Grasping externally and emerging externally” and “[grasping externally] and emerging internally” follow the same method.

Another person begins by grasping materiality and, having grasped it, groups together primary materiality and derived materiality and sees them. But emergence is not accomplished by seeing only purified materiality; the immaterial must also be seen. He therefore takes feeling, perception, formations, and consciousness that arise with that materiality as their object and, regarding them as “the immaterial,” sees the immaterial. At times he contemplates materiality and at times the immaterial. As he contemplates in this way, if insight connects with the path while he is contemplating materiality, this is called “grasping materiality and emerging from materiality.”

If insight connects with the path while he is contemplating the immaterial, this is called “grasping the immaterial and emerging from the immaterial.” “Grasping the immaterial and emerging from the immaterial or from materiality” follows the same method.

When he grasps in the form “whatever is subject to arising is all subject to cessation” and emerges accordingly, this is called “emerging from the five aggregates at a single time.”

One person begins by contemplating formations as impermanent. But emergence is not accomplished by contemplation as impermanent alone; they must also be contemplated as suffering and not-self. Therefore he contemplates them as suffering and as not-self as well. As he practices in this way, if emergence occurs while he is contemplating as impermanent, this is called “grasping as impermanent and emerging as impermanent.”

If emergence occurs while he is contemplating as suffering or as not-self, this is called “grasping as impermanent and emerging as suffering or as not-self.” Emergence into the remaining modes after grasping as suffering or as not-self follows the same method.

Here, whether a person grasps as impermanent, suffering, or not-self, if at emergence he emerges as impermanent, all three become abundant in resolution, gain the faith faculty, are liberated through the signless liberation, are faith-followers at the moment of the first path, and are liberated through faith at seven positions. If they emerge as suffering, all three become abundant in tranquility, gain the concentration faculty, are liberated through the desireless liberation, and are body-witnesses in every position; among them, one whose basis is an immaterial absorption is liberated both ways at the highest fruition. If they emerge as not-self, all three become abundant in joyful feeling, gain the wisdom faculty, are liberated through the emptiness liberation, are Dhamma-followers at the moment of the first path, are attained to view at six positions, and are liberated through wisdom at the highest fruition.

§7 Twelve Similes 〔CSCD §789–796〕

Now, to clarify this insight leading to emergence together with the knowledges before and after it, twelve similes should be understood. Their mnemonic verse is:

　　“Bat, black snake, house, cow, ogress, child;
　　hunger, thirst, cold and heat, darkness and poison.”

These similes can be applied beginning with knowledge of the manifestation of fear and taking any knowledge as the point of departure. But when they are applied here, everything from knowledge of the manifestation of fear through fruition knowledge becomes clear; therefore it is said that they should be applied precisely here.

“The bat.” It is said that a bat thought, “I shall find flowers or fruit here,” and alighted on a honey tree with five branches. It felt along one branch but found no flower or fruit there worth taking. As with the first branch, so too the second, third, and fourth. It felt along the fifth and still found nothing. Thinking, “This tree is indeed fruitless; nothing here is worth taking,” it abandoned attachment to that tree, climbed a straight branch, thrust its head upward between the forks and looked around, flew into the sky, and alighted on another tree bearing fruit.

Here, the bat should be seen as the meditator; the five-branched honey tree as the five aggregates subject to clinging; the bat alighting on it as the meditator’s grasping of the five aggregates; its feeling each branch, finding nothing worth taking, and therefore feeling the remaining branches as the meditator’s contemplating the materiality aggregate, finding nothing worth taking there, and therefore contemplating the remaining aggregates; its thinking “this tree is fruitless” and abandoning attachment to it as the meditator’s becoming disenchanted on seeing the characteristics of impermanence and the rest in the five aggregates and thus having the three knowledges beginning with desire for deliverance; its climbing the straight branch as the meditator’s conformity; its thrusting its head out and looking upward as change-of-lineage knowledge;¹⁹ its flight into the sky as path knowledge; and its alighting on another fruit-bearing tree as fruition knowledge.

The black-snake simile has already been stated under knowledge of contemplation of reflection. But in connecting the simile here, the following distinction applies: releasing the snake is like change-of-lineage knowledge; standing after release and looking back over the way is like path knowledge; going and coming to rest in a fearless place is like fruition knowledge.

“The house.” It is said that a householder ate his evening meal, went to bed, and fell asleep when the house caught fire. Waking and seeing the fire, he became afraid and thought, “Ah, if only I could get out without being burned.” Looking around, he saw a path, went out, quickly reached a safe place, and remained there. Here, the householder eating and falling asleep is like the foolish ordinary person grasping the five aggregates as “I” and “mine”; waking, seeing the fire, and becoming afraid is like knowledge of the manifestation of fear in one practicing correctly who sees the [three] characteristics; looking for a way out is like knowledge of desire for deliverance; seeing the way is like conformity; going out is like change-of-lineage knowledge; moving quickly is like path knowledge; and remaining in a safe place is like fruition knowledge.

“The cows.” It is said that while a farmer slept at night, his cattle pen was broken open and the cows escaped. Going there in the morning and seeing that they were gone, he followed their tracks and found the king’s cattle. Mistaking them for “my cows,” he led them back. When daylight came, he recognized, “These are not my cows; they are the king’s cows.” Becoming afraid, he thought, “Before the king’s men take me for a thief and bring misfortune and calamity upon me, I had better flee quickly.” Abandoning the cattle, he fled quickly and stood in a place free from fear. Here, taking the king’s cattle as “my cows” is like the foolish ordinary person’s taking the aggregates as “I” and “mine”; recognizing at daybreak “these are the king’s cattle” is like the meditator’s recognizing the aggregates as “impermanent, suffering, and not-self” through the three characteristics; becoming afraid is like knowledge of the manifestation of fear; thinking of abandoning them and leaving is like desire for deliverance; abandoning them is like change-of-lineage; fleeing is like the path; and remaining in a place free from fear after fleeing is like fruition.

“The ogress.” It is said that a man lived with an ogress. At night she thought, “This man is asleep,” went to a charnel ground where a body had recently been placed, and ate human flesh. Wondering where she had gone, he followed her and saw her eating human flesh. Realizing that she was a nonhuman being, he became afraid and thought, “I shall flee before she eats me,” quickly fled, and stood in a safe place. Here, living with the ogress is like taking the aggregates as “I” and “mine”; seeing her eat human flesh among the graves and knowing “this is an ogress” is like seeing the three characteristics of the aggregates and knowing their impermanent nature and the rest; becoming afraid is like the manifestation of fear; wishing to flee is like desire for deliverance; leaving the charnel ground is like change-of-lineage; fleeing quickly is like the path; and standing in a place free from fear is like fruition.

“The child.” It is said that a woman fond of her son was sitting upstairs when she heard a child crying in the street. Thinking, “Perhaps someone is hurting my son,” she hurried downstairs and, taking him for her own, picked up another person’s child. Recognizing “this is another person’s child,” she became ashamed and afraid, looked this way and that, and thought, “May no one call me a woman who steals children.” She set the child down right there, hurried back upstairs, and sat down. Here, picking up another person’s child in the belief that it is her own is like taking the five aggregates as “I” and “mine”; recognizing “this is another’s child” is like recognizing through the three characteristics “not I, not mine”; shame and fear are like the manifestation of fear; looking this way and that is like knowledge of desire for deliverance; setting the child down there is like conformity; standing in the street after setting him down is like change-of-lineage; going upstairs is like the path; and sitting down after ascending is like fruition.

The six similes of hunger, thirst, cold and heat, darkness, and poison are spoken to show how one who abides in insight leading to emergence proceeds, inclines, tends, and leans into the supramundane Dhamma.

Just as a person overcome by hunger and extremely hungry seeks delicious food, so too the meditator touched by the hunger of saṃsāra seeks the food of mindfulness of the body,²⁰ flavored with the Deathless.

Just as a thirsty person whose mouth and throat are dry seeks a drink made of many ingredients, so too the meditator touched by the thirst of saṃsāra seeks the drink of the noble eightfold path.

Just as one touched by cold seeks warmth, so too the meditator touched in saṃsāra by the cold of craving’s moisture seeks the heat of the path that burns defilements.

Just as one touched by heat seeks coolness, so too the meditator burned in saṃsāra by the heat of eleven fires seeks nibbāna, where the eleven fires are stilled.

Just as one enveloped in darkness seeks light, so too the meditator enveloped and wrapped in the darkness of ignorance seeks development of the path, the light of knowledge.

Just as one touched by poison seeks an antidotal medicine, so too the meditator touched by the poison of defilements seeks nibbāna, the medicine of the Deathless that removes the poison of defilements. Therefore it was said: “When he knows and sees in this way, his mind draws back, contracts, recoils, and does not extend toward the three kinds of existence … through the nine abodes of beings. It comes to rest in equanimity or repulsion. Just as a drop of water on a slightly tilted lotus leaf …”—all this should be understood according to the method already stated.

§8 Four Matters Determined by Equanimity about Formations—Secluded Conduct, Awakening Factors/Path Factors/Absorption Factors, Practice, and Liberation 〔CSCD §797–803〕

At this point he is called “one of secluded conduct.”²¹ With reference to this it was said:

　　“A bhikkhu of secluded conduct,
　　frequenting a secluded seat—
　　people say this is fitting for him:
　　he does not display himself among existences.”

Thus knowledge of equanimity about formations determines the meditator’s character as one of secluded conduct. Moreover, it also determines distinctions among the awakening factors, path factors, and absorption factors of the noble path, as well as practice and liberation. Some elders say the foundational absorption determines the distinctions among awakening factors, path factors, and absorption factors. Some say the aggregates that are the object of insight determine them. Some say a person’s inclination determines them. Among these positions, it should be understood that only the insight leading to emergence in the former part determines them.

Here is the sequential account. According to the determination by insight, the path arisen in a dry-insight practitioner,²² the path arisen in one who has attained an absorption without using it as a basis, and the path arisen after taking the first absorption as basis and contemplating mixed formations all belong to the first absorption alone. In all these there are seven awakening factors, eight path factors, and five absorption factors. For although the insight in their former part is associated either with joy or equanimity, on reaching the nature of equanimity about formations at emergence it becomes associated with joy. In the fivefold system,²³ in paths arisen with the second, third, and fourth absorptions as basis, the absorption has respectively four, three, and two factors; all these have seven path factors, while the one with the fourth [absorption as basis] has six awakening factors. This distinction is due to determination by the foundational absorption and by insight. For the insight in the former part here is also associated either with joy or equanimity, but insight leading to emergence is associated only with joy. In the path arisen with the fifth absorption as basis, there are two absorption factors, equanimity and one-pointedness of mind, while awakening factors and path factors number six and seven. This distinction likewise comes from the two determinations. For in this method, insight in the former part is associated either with joy or equanimity, but insight leading to emergence is associated only with equanimity. The same method applies to paths arisen with immaterial absorptions as basis. Thus, after emerging from a foundational absorption, whatever formations one contemplates and a path arises, the attainment from which one has emerged makes that path resemble itself in its immediate proximity, as the color of the ground does the color of a lizard.

According to the second elder’s position, whatever attainment one emerges from and whatever factors of that attainment one contemplates when the path arises, the path resembles that attainment. Here, determination by insight should also be understood according to the stated method.

According to the third elder’s position, whatever absorption a person uses as basis according to his inclination, and whatever absorption factors he contemplates when the path arises, the path resembles that absorption. But inclination alone is insufficient if there is neither a foundational absorption nor an absorption being contemplated. This meaning should be clarified by the Nandakovāda Sutta. Here too, determination by insight should be understood according to the stated method. Thus it should first be understood that equanimity about formations determines the awakening factors, path factors, and absorption factors.

If, at the initial suppression of defilements, [equanimity about formations] can suppress them only with difficulty, with exertion, and with prompting, it is called “painful practice”;²⁴ the opposite is “pleasant practice.” After defilements have been suppressed, if the course of insight and appearance of the path are slow, it is called “slow penetration”; the opposite is “quick penetration.” In this way, equanimity about formations, standing in the position of a source, gives each path its name, and the path acquires four names.

For some bhikkhus this practice differs [from path to path], while for some it is one and the same in all four paths. The four paths of Buddhas are all pleasant practice with quick penetration. So too for the General of the Dhamma. For the Elder Mahāmoggallāna, however, the first path was pleasant practice with quick penetration, while the three higher paths were painful practice with slow penetration. As with practice, so too with predominances: for some bhikkhus they differ among the four paths, while for some they are one and the same in all four. Thus equanimity about formations determines distinctions in practice. How it determines distinctions in liberation was already stated above.

Furthermore, the path receives its name for five reasons: according to its own nature, according to its antidote, according to its own quality, according to its object, or according to its source. When equanimity about formations emerges after contemplating formations as impermanent, it is liberated through the signless liberation; when it emerges after contemplating them as suffering, it is liberated through the desireless liberation; when it emerges after contemplating them as not-self, it is liberated through the emptiness liberation. This is the name according to its own nature.

Because it comes after contemplation of impermanence has analyzed the compact of formations,²⁵ abandoning the signs of permanence, lastingness, and perpetuity, it is “signless.” Because it comes after contemplation of suffering has abandoned the perception of pleasure and dried up desire and longing, it is “desireless.” Because it comes after contemplation of not-self has abandoned the perceptions of self, being, and person and has seen formations as empty, it is “emptiness.” This is the name according to its antidote.

Because it is empty of greed and the rest, it is “emptiness”; because it lacks the sign of materiality and the rest, or simply because it lacks the sign of greed and the rest, it is “signless”; because it lacks desire based on greed and the rest, it is “desireless.” This is its name according to its own quality.

Because it has as its object nibbāna, which is empty, signless, and desireless, it too is called “empty, signless, and desireless.” This is its name according to its object.

The source is twofold: the source from insight and the source from the path. The path receives the source from insight, and fruition receives the source from the path. For contemplation of not-self is called “emptiness,” and the path from emptiness insight is “empty.” Contemplation of impermanence is called “signless,” and the path from signless insight is “signless.” This name, however, is not obtained according to the Abhidhamma method but according to the sutta method. For there they say that change-of-lineage knowledge, taking signless nibbāna as object, is named “signless.” Standing in the position of a source, it gives its name to the path, and hence the path is said to be “signless.” It is likewise appropriate that fruition is signless according to the source from the path. Contemplation of suffering is called “desireless” because it comes after drying up desire toward formations; the path from desireless insight is “desireless,” and the fruition of the desireless path is “desireless.” Thus insight gives its name to the path, and the path [gives its name] to fruition. This is the name according to its source. In this way, equanimity about formations determines distinctions in liberation.

　　The Discourse on Knowledge of Equanimity about Formations is concluded.

Notes

¹ Knowledge of contemplation of reflection (paṭisaṅkhānupassanāñāṇa): the knowledge that applies the three characteristics to formations and reflects on them again; this discourse begins from its result, and its development appears in this chapter’s discourse on knowledge of contemplation of reflection.

² Twofold emptiness and fourfold emptiness (dvikoṭikā・catukoṭikā suññatā): the first two stages of contemplation of emptiness. The former is twofold, empty of self and what belongs to self; the latter further unfolds this into four by way of one’s own and another’s self and possessions.

³ Full understanding as investigation (tīraṇapariññā): the second of the three full understandings, measuring known phenomena through impermanence, suffering, and not-self; the forty-two modes are contemplated through it.

⁴ Three kinds of existence, four kinds of birth, five destinations, seven stations of consciousness, and nine abodes of beings (bhava・yoni・gati・viññāṇaṭṭhiti・sattāvāsa): five classifications of the domains traversed in saṃsāra; their individual members are listed in Chapter 17’s discourse on the detailed exposition of formations as condition for consciousness.

⁵ Repulsion (pāṭikulyatā): the mode in which the mind comes to rest together with equanimity, neither proceeding toward formations nor accepting them.

⁶ Knowledge of equanimity about formations (saṅkhārupekkhāñāṇa): knowledge that remains neutral toward formations, neither grasping nor rejecting them; the summit of insight knowledge in this chapter.

⁷ Peaceful state (santipada): a synonym for nibbāna, the place where all formations are stilled.

⁸ Three gateways to liberation (tīṇi vimokkhamukhāni): the three contemplations of impermanence, suffering, and not-self; because they are gateways for entering the three liberations, they are so called.

⁹ Abundant in resolution, abundant in tranquility, and abundant in joyful feeling (adhimokkhabahula・passaddhibahula・vedabahula): the respective qualities that become predominant in the three kinds of attention, paired with three faculties, three liberations, and three noble persons.

¹⁰ Signless liberation, desireless liberation, and emptiness liberation (animitta・appaṇihita・suññata-vimokkha): the three liberations, namely the noble path occurring with nibbāna as object through three modes.

¹¹ Unqualified sense and qualified sense (nippariyāyato・pariyāyena): the treatise’s determination of two levels of statement; here it distinguishes why insight knowledge is called by only two names of liberation in the Abhidhamma.

¹² Seven kinds of noble persons (satta ariyapuggalā): the faith-follower, one liberated through faith, body-witness, one liberated both ways, Dhamma-follower, one attained to view, and one liberated through wisdom; knowledge of equanimity about formations is the condition for distinguishing them.

¹³ Faith faculty, concentration faculty, and wisdom faculty (saddhindriya・samādhindriya・paññindriya): the faculties gained respectively by those employing the three modes of attention; their predominance determines the liberation gained and the name of the noble person established.

¹⁴ Direct realization (sacchikiriyā): personally attaining and making present; one of the four functions, developed in Chapter 22’s discourse on the functions of full understanding and the rest.

¹⁵ The elders (porāṇā): elders of ancient times; the passage cited from them here has no source attached and is introduced only by “the elders said.”

¹⁶ Culminating insight and leading to emergence (sikhāppattā vipassanā・vuṭṭhānagāminī): synonyms for the three knowledges beginning with equanimity about formations; their reconciliation with synonyms used in different discourses appears in this chapter’s discourse on conformity knowledge and insight leading to emergence.

¹⁷ Matrix (mātikā): the established outline; this discourse uses a matrix of thirteen modes to unfold the correspondences between grasping and emergence.

¹⁸ Grasping (abhinivesa): entering and becoming established in an object; the first axis of the thirteen modes, opposed to “emergence.”

¹⁹ Change-of-lineage knowledge (gotrabhuñāṇa): the fourth in the succession of four consciousnesses in the cognitive process preceding the path [after preparation, access, and conformity]; here it marks the transition into the path within the similes.

²⁰ Mindfulness of the body (kāyagatāsati): mindfulness with the body as object, one of the forty meditation subjects.

²¹ One of secluded conduct (patilīnacara): one whose mind draws back from existences and who does not display oneself within existence; the first matter determined by knowledge of equanimity about formations.

²² Dry-insight practitioner (sukkhavipassaka): one who does not attain absorption and uses insight alone as vehicle; such a person’s path nevertheless belongs to the first absorption.

²³ Fourfold and fivefold systems (catukka-naya・pañcaka-naya): two numerical systems for the absorptions; the second absorption of the fourfold system divides into the second and third of the fivefold, while its third and fourth become the fourth and fifth.

²⁴ Painful practice, pleasant practice, slow penetration, and quick penetration (dukkhāpaṭipadā・sukhāpaṭipadā・dandhābhiññā・khippābhiññā): four names established according to the difficulty or ease of suppressing defilements and the slowness or quickness with which the path appears; their explanation appears in Chapter 3’s discourse on the eight questions and classifications of concentration.

²⁵ Analysis of the compact (ghanavinibbhoga): breaking the compactness of continuity, group, and function in order to see formations individually; its development appears in this chapter’s discourse on knowledge of contemplation of reflection.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Cognitive Process of Conformity Knowledge and Why It Is Called Conformity 〔CSCD §804〕

As he repeatedly practices, cultivates, and develops that knowledge of equanimity about formations, faith joined with resolution arises with greater strength, energy is well aroused, mindfulness¹ is well established, the mind is well concentrated, and a sharper equanimity about formations arises. Thinking, “Now the path is about to arise,” his equanimity about formations contemplates formations as impermanent, or as suffering, or as not-self, and then falls into the life-continuum.² After the life-continuum, mind-door adverting arises, taking formations as impermanent, suffering, or not-self as its object according to the method employed by equanimity about formations. Then, after the functional mind that emerged from the life-continuum, the first impulsion mind arises in the uninterrupted succession of mind, likewise taking formations as object. This is called “preliminary work.”³ Immediately afterward, the second impulsion mind arises, again with formations as object. This is called “access.” Immediately after that, the third impulsion mind arises, again with formations as object. This is called “conformity.” These are their individual names.

In general, however, all three minds may be called “repetition,” “preliminary work,” “access,” or “conformity.” With what do they conform? With the former part and the later part. For conformity conforms downward with the true functions of the preceding eight insight knowledges⁴ and upward with the thirty-seven phenomena belonging to awakening. Because it occurs with formations as object according to impermanence and the rest, it is as though it were saying in terms of meaning: “Knowledge of arising and passing away truly saw arising and passing away in phenomena subject to arising and passing away”; “contemplation of dissolution truly saw the dissolution of what is subject to dissolution”; “in the manifestation of fear, what is fearsome truly manifested as fear”; “contemplation of danger truly saw danger in what is dangerous”; “knowledge of disenchantment truly became disenchanted with what should be disenchanted with”; “knowledge of desire for deliverance truly desired deliverance from what one should be delivered from”; “knowledge of reflection truly reflected on what should be reflected on”; and “equanimity about formations truly had equanimity toward what should be regarded with equanimity.” Thus it conforms downward with the true functions of these eight knowledges. And because the thirty-seven phenomena belonging to awakening are to be attained through that course of practice, it conforms upward with them.

§2 The Simile of the Dhamma King 〔CSCD §804〕

Just as a righteous king seated in a place of judgment hears the decisions of his judicial ministers, abandons going where one should not go, and, remaining neutral, approves by saying, “Let it be so,” thereby conforming both with their decisions and with the royal law of old, so should this case be understood. Conformity knowledge is like the king, the eight knowledges like eight judicial ministers, and the thirty-seven phenomena belonging to awakening like the royal law of old. Here, just as the king, saying “Let it be so,” conforms both with the judges’ decisions and with royal law, so too this knowledge, arisen with formations as object according to impermanence and the rest, conforms downward with the true functions of the eight knowledges and upward with the thirty-seven phenomena belonging to awakening. Precisely because of this it is called “knowledge in conformity with the truths.”⁵

　　The Discourse on Conformity Knowledge is concluded.

§3 The Reconciliation of Eight Canonical Texts on Insight Leading to Emergence and the Chapter Close 〔CSCD §805〕

This conformity knowledge is the end of insight leading to emergence that has formations as its object. Taken in its entirety, however, change-of-lineage knowledge is the end of insight leading to emergence. Now, so as not to be confused about this insight leading to emergence, the following reconciliation of canonical texts should be understood.

That is to say:

In the Discourse on the Analysis of the Six Bases, through the words “Bhikkhus, relying on non-identification and arriving at non-identification, you should abandon and surmount the equanimity that, depending on unity, dwells on unity,” insight leading to emergence is called “non-identification.”

In the Discourse on the Simile of the Snake, through the words “becoming disenchanted, one becomes dispassionate; through dispassion one is liberated,” it is called “disenchantment.”

In the Susīma Discourse, through the words “Susīma, knowledge of the stability of phenomena comes first, knowledge of nibbāna afterward,” it is called “knowledge of the stability of phenomena.”

In the Poṭṭhapāda Discourse, through the words “Poṭṭhapāda, perception arises first and knowledge afterward,” it is called “the summit of perception.”

In the Dasuttara Discourse, through the words “purification by knowledge and vision of the way is a factor of exertion for complete purification,” it is called “a factor of exertion for complete purification.”

In the Paṭisambhidāmagga, through the words “desire for deliverance, contemplation of reflection, and equanimity about formations—these states are one in meaning; only the wording differs,” it is stated under three names.

In the Paṭṭhāna, through the words “conformity is a condition for change-of-lineage; conformity is a condition for purification,” it is stated under three names.⁶

In the Discourse on the Relay Chariots, through the words “Friend, is the holy life lived under the Blessed One for the sake of purification by knowledge and vision of the way?” it is called “purification by knowledge and vision of the way.”

　　Thus called by many names by the Great Seer,
　　insight leading to emergence is peaceful and completely purified.

　　One who wishes to emerge from the muddy suffering and great fear of saṃsāra,
　　becoming wise, should always practice here.

　　Thus, in the Visuddhimagga, made for the joy of good people,
　　in the division on the development of wisdom,
　　the exposition called “Purification by Knowledge and Vision of the Way”
　　is the twenty-first chapter.

Notes

¹ Mindfulness (sati): the mental factor that remembers an object and does not forget it; throughout the treatise it operates together with knowledge, energy, and concentration. It belongs to a different category from the broad awareness commonly meant today by the expression “right mindfulness” and should be read according to the treatise’s own account.

² Life-continuum: the underlying stream in the continuity of mind, out of which a cognitive process emerges and into which it falls again when the process ends; its occurrence is developed in the discourse on the consciousness aggregate in the chapter on the aggregates.

³ Preliminary work, access, and conformity: the individual names of three successive impulsion minds in one cognitive process; their positions in an absorption process are explained in the discourse on the eight questions and classifications of concentration in the chapter on taking a meditation subject.

⁴ The preceding eight insight knowledges: knowledge of arising and passing away, knowledge of contemplation of dissolution, knowledge of the manifestation of fear, knowledge of contemplation of danger, knowledge of contemplation of disenchantment, knowledge of desire for deliverance, knowledge of contemplation of reflection, and knowledge of equanimity about formations. This discourse takes each up in turn in the eight statements that follow.

⁵ Knowledge in conformity with the truths: the name of the ninth knowledge established in this chapter’s unit on knowledge of arising and passing away free from corruptions; only here is the reason for the name explained.

⁶ At this point the base text says “stated under three names,” but the cited words from the Paṭṭhāna give only the one name “conformity”; the literal discrepancy is recorded as it stands, without changing or supplying anything.