ps.1.5 Patisambhidamagga

[Sutta-Sources Given Already]

1. “Bhikkhus, there are these three liberations. What three? Liberation by voidness, liberation by signlessness, liberation by desirelessness. These, bhikkhus, are three liberations”.

2. Furthermore, there are sixty-eight liberations. [As well as] the liberation by voidness, the liberation by signlessness, the liberation by desirelessness; [not counted—included above; ]

There are liberation as emergence internally, liberation as emergence externally, liberation as emergence in both ways; [count 3; ]

Four liberations as emergence internally, four liberations as emergence externally, four liberations as emergence in both ways; [count 9—the 1st of each set included in previous 3; ]

Four liberations in conformity with emergence internally, four liberations in conformity with emergence externally, four liberations in conformity with emergence in both ways; [count 12; ]

Four liberations as tranquillization of emergence internally, four liberations as tranquillization of emergence externally, four liberations as tranquillization of emergence in both ways; [count 12; ]

Liberation described thus, Possessed of materiality, he sees instances of materiality; the liberation described thus, Unpercipient of materiality internally (in himself), he sees instances of materiality externally; the liberation described thus, He is resolved upon only the beautiful; liberation as the attainment of the base consisting of boundless space; liberation as the attainment of the base consisting of boundless consciousness; liberation as the attainment of the base consisting of nothingness; liberation as the attainment of the base consisting of neither perception nor non-perception; liberation as the attainment of the cessation of perception and feeling; [count 8; ]

Occasional liberation, non-occasional liberation; [count 2; ]

Liberation belonging to an occasion, liberation not belonging to an occasion; [count 2; ]

Assailable liberation, unassailable liberation; [count 2; ]

Mundane liberation, supramundane liberation; [count 2; ]

Liberation that is subject to cankers, liberation that is not subject to cankers; [count 2; ]

Materialistic liberation, unmaterialistic liberation, liberation more unmaterialistic than the unmaterialistic; [count 3; ]

Liberation by desire, liberation by desirelessness, liberation by tranquillized desire; [count 2—the 2nd already included above; ] Fettered liberation, unfettered liberation; [count 2; ]

Liberation based on unity, liberation based on difference; [count 2; ] liberation of perception, liberation of knowledge, liberation described thus: [All that is experienced here] can become cool; [count 3; ]

Jhana liberation, liberation of cognizance through not clinging, [count 2.]

3. What is liberation by voidness?

Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, considers thus: “This is void of self or of what belongs to self”. He contrives no misinterpretation thereon, thus it is liberation by voidness. This is liberation by voidness.

4. What is liberation by signlessness?

Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, considers thus: “This is void of self or of what belongs to self”. He contrives no sign thereon, thus it is liberation by signlessness. This is liberation by signlessness.

5. What is liberation by desirelessness?

Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, considers thus: “This is void of self or of what belongs to self”. He contrives no desire thereon, thus it is liberation by desirelessness. This is liberation by desirelessness.

6. What is liberation as emergence [from defilements] internally?

The four jhanas. This is liberation as emergence internally.

7. What is liberation as emergence [from the object] externally?

The four immaterial attainments. This is liberation as emergence externally.

8. What is liberation as emergence in both ways?

The four noble paths. This is liberation as emergence in both ways.

9. What are the four liberations as emergence internally?

The first jhana emerges from the hindrances. The second jhana emerges from applied and sustained thought. The third jhana emerges from happiness. The fourth jhana emerges from pleasure and pain. These are the four liberations in conformity with emergence internally.

10. What are the four liberations as emergence externally?

The attainment of the base consisting of boundless space emerges from perception of materiality, from perception of resistance and from perception of difference. The attainment of the base consisting of boundless consciousness emerges from perception of the base consisting of boundless space. The attainment of the base consisting of nothingness emerges from perception of the base consisting of boundless consciousness. The attainment of the base consisting of neither perception nor non-perception emerges from perception of the base consisting of nothingness. These are the four liberations as emergence externally.

11. What are the four liberations as emergence in both ways?

The stream-entry path emerges from [wrong] view of individuality, from uncertainty, and from misapprehension of virtue and duty, and also from the underlying tendencies to [wrong] view and to uncertainty, and it emerges from defilements and aggregates that occur consequent upon them, and it emerges externally from all signs. The once-return path emerges from the gross fetters of greed for sensual-desires and of resistance, and from the gross underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and it emerges externally from all signs. The non-return path emerges from the secondary fetters of greed for sensual-desires and of resistance, and from the secondary underlying tendencies to greed for sensual-desires and to resistance, and it emerges from defilements and from aggregates that occur consequent upon them, and it emerges externally from all signs. The arahant path emerges from greed for material [being], from greed for immaterial [being], from conceit (pride), from agitation, from ignorance, and from the underlying tendencies to conceit (pride), greed for being, and ignorance, and it emerges from defilements and from aggregates that occur consequent upon them, and it emerges externally from all signs. These are the four liberations as emergence in both ways.

12. What are the four liberations in conformity with emergence internally?

The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the first jhana. The applied-thought … the second jhana … the third jhana. The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the fourth jhana. These are the four liberations in conformity with emergence internally.

13. What are the four liberations in conformity with emergence externally?

The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the base consisting of boundless space. The applied-thought … the base consisting of boundless consciousness … the base consisting of nothingness … The applied-thought and sustained-thought and happiness and pleasure and unification of cognizance that have the purpose of obtaining the base consisting of neither perception nor non-perception. These are the four liberations in conformity with emergence externally.

14. What are the four liberations in conformity with emergence in both ways?

The contemplation of impermanence and contemplation of pain and contemplation of not self that have the purpose of obtaining the stream-entry path. The contemplation of impermanence … once-return path … non-return path. The contemplation of impermanence and contemplation of pain and contemplation of not self that have the purpose of obtaining the arahant path. These are the four liberations in conformity with emergence in both ways.

15. What are the four liberations as tranquillization of emergence internally?

The obtainment of the first jhana or its result. The obtainment of the second jhana or its result. The obtainment of the third jhana or its result. The obtainment of the fourth jhana or its result. These are the four liberations as tranquillization of emergence internally.

16. What are the four liberations as tranquillization of emergence externally?

The obtainment of the attainment of the base consisting of boundless space or its result. The obtainment of the attainment of the base consisting of boundless consciousness or its result. The obtainment of the attainment of the base consisting of nothingness or its result. The obtainment of the attainment of the base consisting of neither perception nor non-perception or its result. These are the four liberations as tranquillization of emergence externally.

17. What are the four liberations as tranquillization of emergence in both ways?

The stream-entry fruition of the stream-entry path. The once-return fruition of the once-return path. The non-return fruition of the non-return path. The arahant fruition of the arahant path. These are the four liberations as tranquillization of emergence in both ways.

18. What is the liberation described thus: possessed of materiality, he sees instances of materiality?

Here someone gives attention to the sign of blue-black internally in himself [e.g. his hair]. He obtains perception of blue-black. He thoroughly apprehends, thoroughly bears in mind, thoroughly defines, that sign. Having thoroughly apprehended, thoroughly borne in mind, thoroughly defined, that sign, he applies his consciousness to the sign of blue-black externally. He obtains perception of blue-black. He thoroughly apprehends, thoroughly bears in mind, thoroughly defines, that sign. Having thoroughly apprehended, thoroughly borne in mind, thoroughly defined, that sign, he repeats, develops and makes much of it. It appears to him thus: “This is materiality internally and externally and both”. Thus he is percipient of materiality.

Here someone gives attention to the sign of yellow internally in himself …

Here someone gives attention to the sign of red internally in himself …

Here someone gives attention to the sign of white internally in himself … It appears to him thus: “This is materiality internally and externally and both”. Thus he is percipient of materiality.

Such is the liberation described thus: possessed of materiality he sees instances of materiality.

19. What is the liberation described thus: Unpercipient of materiality internally, he sees instances of materiality externally?

Here someone gives attention to the sign of blue-black internally in himself. He does not obtain perception of blue-black. He applies his cognizance to the sign of blue-black externally. He obtains perception of blue-black. He thoroughly apprehends … Having thoroughly apprehended, … makes much of it. It appears to him thus: “There is no materiality internally, this is materiality externally”. Thus he is percipient of an instance of materiality.

Here someone gives attention to the sign of yellow internally …

Here someone gives attention to the sign of red internally …

Here someone gives attention to the sign of white internally … It appears to him thus: “There is no materiality internally; this is an instance of materiality externally”. Thus he is percipient of an instance of materiality.

Such is the liberation described thus: Unpercipient of materiality internally, he sees instances of materiality externally.

20. What is the liberation described thus: He is resolved upon only what is beautiful?

Here a bhikkhu dwells intent upon one quarter with his will endued with loving kindness, likewise the second quarter, likewise the third quarter, likewise the fourth quarter; so above and below and around; he dwells intent on the entire world everywhere and equally with his will endued with loving kindness, abundant, exalted, measureless, free from affliction.

Because of the development of loving kindness beings are unrepulsive.

He dwells intent upon one quarter with his will endued with compassion … Because of the development of compassion beings are unrepulsive.

He dwells intent upon one quarter with his will endued with gladness … Because of the development of gladness beings are unrepulsive.

He dwells intent upon one quarter with his will endued with equanimity … Because of the development of equanimity beings are unrepulsive.

Such is the liberation described thus: He is resolved upon only what is beautiful.

21. What is the liberation as the attainment of the base consisting of boundless space?

Here with the complete surmounting of perceptions of materiality, with the disappearance of perceptions of resistance, with not giving attention to perceptions of difference, [aware of] “Unbounded space”, a bhikkhu enters upon and dwells in the base consisting of boundless space. This is the liberation as the attainment of the base consisting of boundless space.

22. What is the liberation as the attainment of the base consisting of boundless consciousness?

Here by completely surmounting the base consisting of boundless space, [aware of] “Unbounded consciousness”, a bhikkhu enters upon and dwells in the base consisting of boundless consciousness. This is the liberation as the attainment of the base consisting of boundless consciousness.

23. What is the liberation as the attainment of the base consisting of nothingness?

Here by completely surmounting the base consisting of boundless consciousness, [aware that] “There is nothing”, a bhikkhu enters upon and dwells in the base consisting of nothingness. This is the liberation as the attainment of the base consisting of nothingness.

24. What is the liberation as the attainment of the base consisting of neither perception nor non-perception?

Here by completely surmounting the base consisting of nothingness a bhikkhu enters upon and dwells in the base consisting of neither perception nor non-perception. This is the liberation as the attainment of the base consisting of neither perception nor non-perception.

25. What is occasional liberation?

The four jhanas and the four immaterial attainments. This is occasional liberation.

26. What is non-occasional liberation?

The four noble paths, the four fruits of asceticism and nibbana. This is non-occasional liberation.

27. What is liberation belonging to an occasion?

The four jhanas and the four immaterial attainments. This is liberation belonging to an occasion.

28. What is liberation not belonging to an occasion?

The four noble paths, the four fruits of asceticism and nibbana. This is liberation not belonging to an occasion.

29. What is assailable liberation?

The four jhanas and the four immaterial attainments. This is assailable liberation.

30. What is unassailable liberation?

The four noble paths, the four fruits of asceticism and nibbana. This is unassailable liberation.

31. What is mundane liberation?

The four jhanas and the four immaterial attainments. This is mundane liberation.

32. What is supramundane liberation?

The four noble paths, the four fruits of asceticism and nibbana. This is supramundane liberation.

33. What is liberation that is subject to cankers?

The four jhanas and the four immaterial attainments. This is liberation that is subject to cankers.

34. What is liberation that is not subject to cankers?

The four noble paths, the four fruits of asceticism and nibbana. This is liberation that is not subject to cankers.

35. What is materialistic liberation?

Liberation inseparable from materiality. This is materialistic liberation.

36. What is unmaterialistic liberation?

Liberation inseparable from immateriality. This is unmaterialistic liberation.

37. What is liberation more unmaterialistic than the unmaterialistic?

The four noble paths, the four fruits of asceticism and nibbana. This is liberation more unmaterialistic than the unmaterialistic.

38. What is liberation by desire?

The four jhanas and the four immaterial attainments. This is liberation by desire.

39. What is liberation by the desireless?

The four noble paths, the four fruits of asceticism and nibbana. This is liberation by desirelessness.

40. What is liberation by tranquillized desire?

The obtainment of the first jhana or its result … [and so on as in § 15].

The obtainment of the attainment of the base consisting of boundless space … [and so on as in § 16]. This is liberation by tranquillization of desire.

41. What is fettered liberation?

The four jhanas and the four immaterial attainments.

42. What is unfettered liberation?

The four noble paths, the four fruits of asceticism and nibbana. This is unfettered liberation.

43. What is liberation based on unity?

The four jhanas, the four noble paths, the four fruits of asceticism and nibbana. This is liberation based on unity.

44. What is liberation based on differences?

The four jhanas and the four immaterial attainments. This is liberation based on differences.

45. What is liberation of perception?

It is possible that one liberation of perception is ten liberations of perception and that ten liberations of perception are one liberation of perception, according to [its ten kinds of] supporting object and [its one] function [of liberation].

It is possible: how is it possible?

Knowledge of contemplation of impermanence is liberated from perception as permanent, thus there is liberation of perception. Knowledge of contemplation of pain is liberated from perception as pleasant, thus there is liberation of perception. Knowledge of contemplation of not self is liberated from perception as self, … Knowledge of contemplation of dispassion is liberated from perception as delighting, … Knowledge of contemplation of fading away is liberated from perception as greed, … Knowledge of contemplation of cessation is liberated from perception as origin, … Knowledge of contemplation of relinquishment is liberated from perception as grasping, … Knowledge of contemplation of the signless is liberated from perception as sign, … Knowledge of contemplation of the desireless is liberated from perception as desire, … Knowledge of contemplation of voidness is liberated from perception as misinterpretation, thus there is liberation of perception.

That is how it is possible that one liberation of perception is ten liberations of perception and that ten liberations of perception are one liberation of perception, according to object and function.

Knowledge of contemplation of impermanence in materiality is liberated from perception [of it] as permanent, thus there is liberation of perception. Knowledge of contemplation of pain in materiality … Knowledge of contemplation of voidness in materiality is liberated from perception [of it] as misinterpretation, [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of impermanence in ageing-and-death is liberated from perception [of it] as permanent, thus it is liberation of perception … Knowledge of contemplation of voidness in ageing-and-death is liberated from perception [of it] as misinterpretation, thus there is liberation of perception.

That is how it is possible that one liberation of perception is ten liberations of perception and that ten liberations of perception are one liberation of perception, according to object and function.

46. What is liberation of knowledge?

It is possible that one liberation of knowledge is ten liberations of knowledge and that ten liberations of knowledge are one liberation of knowledge, according to object and function.

It is possible: how is it possible?

Correct knowledge as contemplation of impermanence is liberated from unknowing as confusion about permanence, thus there is liberation of knowledge. Correct knowledge as contemplation of pain is liberated from unknowing as confusion about pleasure, … Correct knowledge as contemplation of not self is liberated from unknowing as confusion about self, … Correct knowledge as contemplation of dispassion is liberated from unknowing as confusion about delight, … Correct knowledge as contemplation of fading away is liberated from unknowing as confusion about greed, … Correct knowledge as contemplation of cessation is liberated from unknowing as confusion about origin, … Correct knowledge as contemplation of relinquishment is liberated from unknowing as confusion about grasping, … Correct knowledge as contemplation of the signless is liberated from unknowing as confusion about the sign, … Correct knowledge as contemplation of the desireless is liberated from unknowing as confusion about desire, … Correct knowledge as contemplation of voidness is liberated from unknowing as confusion about misinterpreting, thus there is liberation of knowledge.

That is how it is possible that one liberation of knowledge is ten liberations of knowledge and that ten liberations of knowledge are one liberation of knowledge, according to object and function.

Correct knowledge as contemplation of impermanence in materiality is liberated from unknowing as confusion about its permanence, thus there is liberation of knowledge … Correct knowledge as contemplation of voidness in materiality is liberated from unknowing as confusion about misinterpreting it, thus it is liberation of knowledge … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Correct knowledge as contemplation of impermanence in ageing-and-death … Correct knowledge as contemplation of voidness in ageing-and-death is liberated from unknowing as confusion about misinterpreting it, thus there is liberation of knowledge.

That is how it is possible that one liberation of knowledge is ten liberations of knowledge and that ten liberations of knowledge are one liberation of knowledge, according to object and function.

47. What is liberation described thus: [all that is experienced here] can become cool?

It is possible that one liberation described thus “It can become cool” is ten liberations described thus “It can become cool” and that ten liberations described thus “It can become cool” are one liberation described thus “It can become cool”.

It is possible: how is it possible?

The unsurpassed coolness of knowledge as contemplation of impermanence is liberated from burning, anguish and distress about permanence, thus there is liberation described thus “It can become cool”. The unsurpassed coolness of knowledge as contemplation of pain is liberated from burning, anguish and distress about pleasure, … The unsurpassed coolness of knowledge as contemplation of not self is liberated from burning, anguish and distress about self, … The unsurpassed coolness of knowledge as contemplation of dispassion is liberated from burning, anguish and distress about delighting, … The unsurpassed coolness of knowledge as contemplation of fading away is liberated from burning, anguish and distress about greed, … The unsurpassed coolness of knowledge as contemplation of cessation is liberated from burning, anguish and distress about origin, … The unsurpassed coolness of knowledge as contemplation of relinquishment is liberated from burning, anguish and distress about grasping, … The unsurpassed coolness of knowledge as contemplation of the signless is liberated from burning, anguish and distress about the sign, … The unsurpassed coolness of knowledge as contemplation of the desireless is liberated from burning, anguish and distress about desire, … The unsurpassed coolness of knowledge as contemplation of voidness is liberated from burning, anguish and distress about misinterpretation, thus there is liberation described thus “It can become cool”.

That is how it is possible … according to object and function.

The unsurpassed coolness of knowledge as contemplation of impermanence in materiality is liberated from burning, anguish and distress about its permanence, thus there is liberation described thus “it can become cool” … The unsurpassed coolness of knowledge as contemplation of voidness in materiality is liberated from burning, anguish and distress about misinterpreting it, … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … The unsurpassed coolness of knowledge as contemplation of ageing-and-death … The unsurpassed coolness of knowledge as contemplation of voidness in ageing-and-death is liberated from burning, anguish and distress about misinterpreting it, thus there is liberation described thus “it can become cool”. That is how it is possible … according to object and function.

This is liberation described thus: [all that is experienced here] can become cool.

48. What is jhana liberation?

Renunciation is ignited (jhāyati), thus it is jhana; it consumes (jhāpeti) zeal for sensual-desires, thus it is jhana; being ignited (jhāyanto), it is liberated, thus it is jhana liberation; consuming (jhāpento), it is liberated, thus it is jhana liberation; they are ignited (jhāyanti) [namely, good] ideas; they are consumed (jhāpenti) [namely,] defilements; he knows the ignited (jhāta) and the consumed (jhāpa), thus it is jhana liberation.

Non-ill-will is ignited, … it consumes ill-will, …

Perception of light is ignited, … it consumes stiffness-and-torpor, …

Non-distraction is ignited, … it consumes agitation, …

Investigation-of-ideas is ignited, … it consumes uncertainty, …

Knowledge is ignited, … it consumes ignorance, …

Gladness is ignited, … it consumes boredom, …

The first jhana is ignited, … it consumes the hindrances, …

The second jhana is ignited, … it consumes applied thought and sustained thought, …

The third jhana is ignited, … it consumes happiness, …

The fourth jhana is ignited, it consumes pleasure and pain, …

The attainment of the base consisting of boundless space …

The attainment of the base consisting of boundless consciousness …

The attainment of the base consisting of nothingness …

The attainment of the base consisting of neither perception nor non-perception …

The stream-entry path …

The once-return path …

The non-return path …

The arahant path is ignited, thus there is jhana; it consumes all defilements, thus there is jhana; being ignited, it is liberated, thus there is jhana liberation; consuming, it is liberated, thus there is jhana liberation; they are ignited, namely [good] ideas; he consumes them, namely, defilements; he knows the ignited and the consumed, thus there is jhana liberation.

This is jhana liberation.

49. What is liberation of cognizance through not clinging?

It is possible that one liberation of cognizance through not clinging is ten liberations of cognizance through not clinging and that ten liberations of cognizance through not clinging are one liberation of cognizance through not clinging, according to object and function.

It is possible: how is it possible?

Knowledge as contemplation of impermanence is liberated from clinging about permanence, thus there is liberation of cognizance through not clinging. Knowledge as contemplation of pain is liberated from clinging about pleasure, … Knowledge as contemplation of not self is liberated from clinging about self, … Knowledge as contemplation of dispassion is liberated from clinging about delight, … Knowledge of contemplation of fading away is liberated from clinging about greed, … Knowledge as contemplation of cessation is liberated from clinging about origin, … Knowledge as contemplation of relinquishment is liberated from clinging about grasping, … Knowledge as contemplation of the signless is liberated from clinging about the sign, … Knowledge as contemplation of the desireless is liberated from clinging about desire, … Knowledge as contemplation of voidness is liberated from clinging about misinterpretations, thus there is liberation of cognizance through not clinging.

That is how it is possible … according to object and function.

Knowledge as contemplation of impermanence in materiality is liberated from clinging to it as permanent, thus there is liberation of cognizance through not clinging … Knowledge as contemplation of voidness in materiality is liberated from clinging as misinterpreting it … [and so on with the rest of the 201 ideas listed in Tr. I § 5 up to] … Knowledge as contemplation of ageing-and-death as impermanent … Knowledge as contemplation of ageing-and-death as voidness is liberated from clinging as misinterpretation of it, thus there is liberation of cognizance through not clinging.

That is how it is possible … according to object and function.

50. From how many kinds of clinging is knowledge of contemplation of impermanence liberated?

From how many kinds of clinging is knowledge as contemplation of pain liberated?

From how many kinds of clinging is knowledge as contemplation of not self liberated?

From how many kinds of clinging is knowledge as contemplation of dispassion liberated?

From how many kinds of clinging is knowledge as contemplation of fading away liberated?

From how many kinds of clinging is knowledge as contemplation of cessation liberated?

From how many kinds of clinging is knowledge as contemplation of relinquishment liberated?

From how many kinds of clinging is knowledge as contemplation of the signless liberated?

From how many kinds of clinging is knowledge as contemplation of the desireless liberated?

From how many kinds of clinging is knowledge as contemplation of voidness liberated?

51. Knowledge as contemplation of impermanence is liberated from three kinds of clinging.

Knowledge as contemplation of pain is liberated from one kind of clinging.

Knowledge as contemplation of not self is liberated from three kinds of clinging.

Knowledge as contemplation of dispassion is liberated from one kind of clinging.

Knowledge as contemplation of fading away is liberated from one kind of clinging.

Knowledge as contemplation of cessation is liberated from four kinds of clinging.

Knowledge as contemplation of relinquishment is liberated from four kinds of clinging.

Knowledge as contemplation of the signless is liberated from three kinds of clinging.

Knowledge as contemplation of the desireless is liberated from one kind of clinging.

Knowledge as contemplation of voidness is liberated from three kinds of clinging.

52. What three kinds of clinging is knowledge as contemplation of impermanence liberated from?

From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge as contemplation of impermanence is liberated from these three kinds of clinging.

What one kind of clinging is knowledge as contemplation of pain liberated from?

From sensual-desire clinging. Knowledge …

What three kinds of clinging is knowledge as contemplation of not self liberated from?

From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge …

What one kind of clinging is knowledge as contemplation of dispassion liberated from?

From sensual-desire clinging. Knowledge …

What one kind of clinging is knowledge as contemplation of fading away liberated from?

From sensual-desire clinging. Knowledge …

What four kinds of clinging is knowledge as contemplation of cessation liberated from?

From sensual-desire clinging, wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge …

What four kinds of clinging is knowledge as contemplation of relinquishment liberated from?

From sensual-desire clinging, wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge …

What three kinds of clinging is knowledge as contemplation of the signless liberated from?

From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge …

What one kind of clinging is knowledge as contemplation of the desireless liberated from?

From sensual-desire clinging. Knowledge …

What three kinds of clinging is knowledge as contemplation of voidness liberated from?

From wrong-view clinging, virtue-and-duty clinging, and self-theory clinging. Knowledge as contemplation of voidness is liberated from these three kinds of clinging.

53. Knowledge as contemplation of impermanence, and knowledge as contemplation of not self, and knowledge as contemplation of the signless, and knowledge as contemplation of voidness, these four kinds of knowledge are liberated from three kinds of clinging, namely, from wrong-view clinging, virtue-and-duty clinging, and self-theory clinging.

Knowledge as contemplation of pain, and knowledge as contemplation of dispassion, and knowledge as contemplation of fading away, and knowledge as contemplation of the desireless, these four kinds of knowledge are liberated from one kind of clinging, namely from sensual-desire clinging.

Knowledge as contemplation of cessation, and knowledge as contemplation of relinquishment, these two kinds of knowledge are liberated from four kinds of clinging, namely, from sensual-desire clinging, wrong-view clinging, virtue-and-duty clinging, and self-theory clinging.

This is liberation of cognizance through not clinging.

End of first recital section.

54. Now these three gateways to liberation lead to the outlet from the world, [that is to say:] (i) to the seeing of all formations as limited and circumscribed and to the entering of cognizance into the signless principle, (ii) to the bestirring of the mind with respect to all formations and to the entering of cognizance into the desireless principle, (iii) to the seeing of all ideas as alien and to the entering of cognizance into the voidness principle. These three gateways to liberation lead to the outlet from the world.

55. When he gives attention to formations as impermanent, how do they appear to him? When he gives attention to formations as painful, how do they appear to him? When he gives attention to formations as not self, how do they appear to him?

When he gives attention to formations as impermanent, they appear to him as exhaustion. When he gives attention to formations as painful, they appear as terror. When he gives attention to formations as not self, they appear as voidness.

56. When he gives attention as impermanent, what is his cognizance great in? When he gives attention as painful, what is his cognizance great in? When he gives attention as not self, what is his cognizance great in?

When he gives attention as impermanent, his cognizance has great resolution. When he gives attention as painful, his cognizance has great tranquillity. When he gives attention as not self, his cognizance has great wisdom.

57. When one who has great resolution gives attention as impermanent, what faculty does he acquire? When one who has great tranquillity gives attention as painful, what faculty does he acquire? When one who has great wisdom gives attention as not self, what faculty does he acquire?

When one who has great resolution gives attention as impermanent, he acquires the faith faculty. When one who has great tranquillity gives attention as painful, he acquires the concentration faculty. When one who has great wisdom gives attention as not self, he acquires the understanding faculty.

58. (1) When one who has great resolution gives attention as impermanent, what faculty is dominant in him? (2) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (3) In what sense is development? (4) Who develops?

(5) When one who has great tranquillity gives attention as painful, what faculty is dominant in him? (6) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (7) In what sense is development? (8) Who develops?

(9) When one who has great wisdom gives attention as not self, what faculty is dominant in him? (10) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (11) In what sense is development? (12) Who develops?

(1) When one who has great resolution gives attention as impermanent, the faith faculty is dominant in him. (2) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (3) Development is in the sense of single function (taste). (4) He develops who has entered upon the right way: there is no development of faculties in one who has entered upon the wrong way.

(5) When one who has great tranquillity gives attention as painful, the concentration faculty is dominant in him. (6) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (7) Development is in the sense of single function (taste). (8) He develops who has entered upon the right way: there is no development of faculties in one who has entered upon the wrong way.

(9) When one who has great wisdom gives attention as not self, the understanding faculty is dominant in him. (10) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (11) Development is in the sense of single function (taste). (12) He develops who has entered upon the right way: there is no development of faculties in one who has entered upon the wrong way.

59. (1) When one who has great resolution gives attention as impermanent, what faculty is dominant in him? (2) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (3) At the time of penetration what faculty is dominant? (4) In penetration how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (5) In what sense development? (6) In what sense penetration?

(7) When one who has great tranquillity gives attention as painful, what faculty is dominant in him? (8) In development … (12) In what sense penetration?

(13) When one who has great wisdom gives attention as not self, what faculty is dominant in him? (14) In development … (15) In what sense penetration?

(1) When one who has great resolution gives attention as impermanent, the faith faculty is dominant in him. (2) In development four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (3) At the time of penetration the understanding faculty is dominant in him. (4) In penetration four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (5) Development is in the sense of single function (taste). (6) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates.

(7) When one who has great tranquillity gives attention as painful, the concentration faculty is dominant in him. (8) In development … have a single function (taste). (9) At the time of penetration the understanding faculty is dominant in him. (10) In penetration … (12) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates.

(13) When one who has great wisdom gives attention as not self, the understanding faculty is dominant in him. (14) In development … have a single function (taste). (15) At the time of penetration the understanding faculty is dominant in him. (16) In penetration … (18) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates.

60. (1) When he gives attention as impermanent, what faculty is outstanding in him? With what faculty outstanding is he One Liberated by Faith?

(2) When he gives attention as painful, what faculty is outstanding in him? With what faculty outstanding is he a Body Witness?

(3) When he gives attention as not self, what faculty is outstanding in him? With what faculty outstanding is he One Attained to Vision?

(1) When he gives attention as impermanent, the faith faculty is outstanding in him. With the faith faculty outstanding he is One Liberated by Faith.

(2) When he gives attention as painful, the concentration faculty is outstanding in him. With the concentration faculty outstanding he is a Body Witness.

(3) When he gives attention as not self, the understanding faculty is outstanding in him. With the understanding faculty outstanding he is One Attained to Vision.

61. [At the moment of the fruition of the first path] he has been liberated by having faith (saddahanto vimutto), thus he is One Liberated by Faith (saddhāvimutto); he has realized [nibbana] by touching (contacting), thus he is a Body Witness; he has attained [nibbana] by vision, thus he is One Attained to Vision.

[At the moments of the three remaining paths] he is liberated by having faith (saddahanto vimuccati), thus he is One Liberated by Faith; he first touches the touch (contact) of jhana and afterwards realizes cessation, nibbana, thus he is a Body Witness; it is known, seen, recognized, realized, and sounded (experienced), with understanding that formations are painful and cessation is pleasant, thus he is One Attained to Vision.

62. There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. It is possible that these three persons are Liberated by Faith and Body Witnesses and Attained to Vision, according to object and function.

It is possible: how is it possible?

(1) When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. When he gives attention as painful, the faith faculty is [still] outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. When he gives attention as not self, the faith faculty is [still] outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. That is how these three persons are Liberated by Faith through the influence of the faith faculty.

(2) When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding he is a Body Witness. When he gives attention as not self, the concentration faculty is [still] outstanding in him; with the concentration faculty outstanding he is a Body Witness. When he gives attention as impermanent, the concentration faculty is [still] outstanding in him; with the concentration faculty outstanding he is a Body Witness. That is how these three persons are Body Witnesses through the influence of the concentration faculty.

(3) When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. When he gives attention as impermanent, the understanding faculty is [still] outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. When he gives attention as painful, the understanding faculty is [still] outstanding in him; with the understanding faculty outstanding he is One Attained to Vision. That is how these three persons are Attained to Vision through the influence of the understanding faculty.

There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. It is possible that these three persons are Liberated by Faith and Body Witnesses and Attained to Vision, according to object and function.

There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. It is possible that of these three persons the One Liberated by Faith is one, the Body Witness another, and the One Attained to Vision another.

It is possible: how is it possible?

(1) When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he is One Liberated by Faith. (2) When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding he is a Body Witness. (3) When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding he is One Attained to Vision.

There is the person who is Liberated by Faith and the person who is a Body Witness and the person who is Attained to Vision. That is how it is possible that of these three persons the One Liberated by Faith is one, the Body Witness is another, and the One Attained to Vision another.

63. (1) When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the stream-entry path; hence he is called a Faith Devotee. Four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions. Through the influence of the faith faculty there is development of the [other] four faculties. All those who acquire the stream-entry path through the influence of the faith faculty are Faith Devotees.

When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the fruition of stream entry; hence he is called One Liberated by Faith. Four faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions. Through the influence of the faith faculty the [other] four faculties have been developed, well developed. All those who have realized the fruition of stream entry through the influence of the faith faculty are Liberated by Faith.

When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the once-return path …

… the fruition of once-return is realized …

… he acquires the non-return path …

… the fruition of non-return is realized …

… the arahant path … are Faith Devotees.

When he gives attention as impermanent, the faith faculty is outstanding in him; with the faith faculty outstanding he acquires the fruition of arahantship; hence he is called One Liberated by Faith … All those who have realized arahantship through the influence of the faith faculty are Liberated by Faith.

(2) When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding he acquires the stream-entry path; hence he is called a Body Witness. Four faculties follow … Through the influence of the concentration faculty there is development of the [other] four faculties. All those who acquire the stream-entry path through the influence of the concentration faculty are Body Witnesses.

When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding the fruition of stream entry is realized; hence he is called a Body Witness. Four faculties follow, … Through the influence of the concentration faculty the [other] four faculties have been developed, well developed. All those by whom the fruition of stream-entry is realized through the influence of the concentration faculty are Body Witnesses.

… he acquires the once-return path …

… the fruition of once-return is realized …

… he acquires the non-return path …

… the fruition of non-return is realized …

… he acquires the arahant path … are Body Witnesses.

When he gives attention as painful, the concentration faculty is outstanding in him; with the concentration faculty outstanding the fruition of arahantship is realized; hence he is called a Body Witness … All those who have realized arahantship through the influence of the concentration faculty are Body Witnesses.

(3) When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding he acquires the stream-entry path; hence he is called a Dhamma Devotee. Four faculties follow … Through the influence of the understanding faculty there is development of the [other] four faculties. All those who acquire the stream-entry path through the influence of the understanding faculty are Dhamma Devotees.

When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding the fruition of stream entry is realized; hence he is called One Attained to Vision. Four faculties follow … Through the influence of the understanding faculty the [other] four faculties have been developed, well developed. All those who have realized the fruition of stream-entry through the influence of the understanding faculty are Attained to Vision.

… he acquires the once-return path …

… the fruition of once-return is realized …

… he acquires the non-return path …

… the fruition of non-return is realized …

… he acquires the arahant path … are Dhamma Devotees.

When he gives attention as not self, the understanding faculty is outstanding in him; with the understanding faculty outstanding the fruition of arahantship is realized; hence he is called One Attained to Vision. Four faculties follow upon it, are conascence conditions, are mutuality conditions, are support conditions, are association conditions. Through the influence of the understanding faculty the [other] four faculties have been developed, well developed. All those who have realized arahantship through the influence of the understanding faculty are Attained to Vision.

64. All those who have developed, are developing, will develop, have arrived at, are arriving at, will arrive at, have reached, are reaching, will reach, have acquired, are acquiring, will acquire, have penetrated, are penetrating, will penetrate, have realized, are realizing, will realize, have sounded, are sounding, will sound, have mastered, are mastering, will master, have reached perfection in, are reaching perfection in, will reach perfection in, have reached assurance in, are reaching assurance in, will reach assurance in, renunciation, are Liberated by Faith through the influence of the faith faculty, Body Witnesses through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty.

All those … non-ill-will … [and so on with each of the opposites to the rest of the seven hindrances] …

All those … the first jhana … [and so on with each of the rest of the four jhanas and the four immaterial attainments] …

All those … contemplation of impermanence … [and so on with each of the rest of the 18 Principal Insights] …

All those … the stream-entry path … [and so on with each of the rest of the 4 paths] …

All those … the four foundations of mindfulness …

All those … the four right endeavours …

All those … the four bases for success …

All those … the five faculties [of faith, etc.,] …

All those … the five powers …

All those … the seven enlightenment factors …

All those … the noble eightfold path …

All those who have developed, are developing, will develop, have arrived at, are arriving at, will arrive at, have reached, are reaching, will reach, have acquired, are acquiring, will acquire, have penetrated, are penetrating, will penetrate, have realized, are realizing, will realize, have sounded, are sounding, will sound, have mastered, are mastering, will master, have reached perfection in, are reaching perfection in, will reach perfection in, have reached assurance in, are reaching assurance in, will reach assurance in, the eight liberations, are Liberated by Faith through the influence of the faith faculty, Body Witnesses through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty.

All those who have reached, are reaching, will reach, … will reach assurance in, the four discriminations, are Liberated …

All those who have penetrated, are penetrating, will penetrate, … will reach assurance in, the three recognitions, are Liberated …

All those who have trained in, are training in, will train in, have sounded, are sounding, will sound, have mastered, are mastering, will master, have reached perfection in, are reaching perfection in, will reach perfection in, have reached assurance in, are reaching assurance in, will reach assurance in, the three trainings, are Liberated …

All those who fully understand suffering, who abandon origin, who realize cessation, who develop the path, are Liberated by Faith through the influence of the faith faculty, Body Witnesses through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty.

65. In how many aspects is there penetration of the actualities? In how many aspects does he penetrate the actualities?

There is penetration of the actualities in four aspects. He penetrates the actualities in four aspects.

He penetrates the actuality of suffering with the penetration of full-understanding, he penetrates the actuality of origin with the penetration of abandoning, he penetrates the actuality of cessation with the penetration of realizing, he penetrates the actuality of the path with the penetration of developing. There is penetration of the actualities in these four aspects.

One who penetrates the actualities in these four aspects is Liberated by Faith through the influence of the faith faculty, a Body Witness through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty.

66. In how many aspects is there penetration of the actualities? In how many aspects does he penetrate the actualities?

There is penetration of the actualities in nine aspects. He penetrates the actualities in nine aspects.

He penetrates the actuality of suffering with the penetration of full-understanding, he penetrates the actuality of origin with the penetration of abandoning, he penetrates the actuality of cessation with the penetration of realizing, he penetrates the actuality of the path with the penetration of developing. There is also penetration of all ideas by direct-knowledge, and penetration of all formations by full-understanding, and penetration of all unprofitable ideas by abandoning, and penetration of the four paths by developing, and penetration of cessation by realizing.

One who penetrates the actualities in these nine aspects is Liberated by Faith through the influence of the faith faculty, a Body Witness through the influence of the concentration faculty, Attained to Vision through the influence of the understanding faculty.

End of second recital section.

67. When he gives attention to formations as impermanent, how do they appear to him? When he gives attention to formations as painful, how do they appear to him? When he gives attention to formations as not self, how do they appear to him?

When he gives attention to formations as impermanent, they appear to him as exhaustion, when he gives attention to formations as painful, they appear to him as terror. When he gives attention to formations as not self, they appear to him as voidness.

68. When he gives attention as impermanent, what is his cognizance great in? When he gives attention as painful, what is his cognizance great in? When he gives attention as not self, what is his cognizance great in?

When he gives attention as impermanent, his cognizance has great resolution. When he gives attention as painful, his cognizance has great tranquillity. When he gives attention as not self, his cognizance has great wisdom.

69. When one who has great resolution gives attention as impermanent, what liberation does he acquire? When one who has great tranquillity gives attention as painful, what liberation does he acquire? When one who has great resolution gives attention as not self, what liberation does he acquire?

When one who has great resolution gives attention as impermanent, he acquires the signless liberation. When one who has great tranquillity gives attention as painful, he acquires the desireless liberation. When one who has great wisdom gives attention as not self, he acquires the void liberation.

70. (1) When one who has great resolution gives attention as impermanent, what liberation is dominant in him? (2) In development how many faculties follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (3) In what sense is development? (4) Who develops?

(5) When one who has great tranquillity gives attention as painful, what liberation is dominant in him? (6) In development how many faculties follow upon it, … (7) In what sense is development? (8) Who develops?

(9) When one who has great wisdom gives attention as not self, what liberation is dominant in him? (10) In development how many liberations follow upon it, … (11) In what sense is development? (12) Who develops?

(1) When one who has great resolution gives attention as impermanent, the signless liberation is dominant in him. (2) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (3) Development is in the sense of single function (taste). (4) He develops who has entered upon the right way: there is no development of liberations in one who has entered upon the wrong way.

(5) When one who has great tranquillity gives attention as painful, the desireless liberation is dominant in him. (6) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (7) Development is in the sense of single function (taste). (8) He develops who has entered upon the right way: there is no development of liberations in one who has entered upon the wrong way.

(9) When one who has great wisdom gives attention as not self, the voidness liberation is dominant in him. (10) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (11) Development is in the sense of single function (taste). (12) He develops who has entered upon the right way: there is no development of liberations in one who has entered upon the wrong way.

71. (1) When one who has great resolution gives attention as impermanent, what liberation is dominant in him? (2) In development how many liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (3) At the time of penetration what liberation is dominant in him? (4) In penetration how many liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste)? (5) In what sense development? (6) In what sense penetration?

(7) When one who has great tranquillity gives attention as painful, what liberation is dominant in him? (8) In development … (12) In what sense penetration?

(13) When one who has great wisdom gives attention as not self, what liberation is dominant in him? (14) In development … (18) In what sense penetration?

(1) When one who has great resolution gives attention as impermanent, the signless liberation is dominant in him. (2) In development two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (3) At the time of penetration the signless liberation is dominant in him. (4) In penetration two liberations follow upon it, are conascent conditions, are mutuality conditions, are support conditions, are association conditions, have a single function (taste). (5) Development is in the sense of single function (taste). (6) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates.

(7) When one who has great tranquillity gives attention as painful, the desireless liberation is dominant in him. (8) In development … (9) At the time of penetration the desireless liberation is dominant in him. (10) In penetration … (12) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates.

(13) When one who has great wisdom gives attention as not self, the voidness liberation is dominant in him. (14) In development … (15) At the time of penetration the voidness liberation is dominant in him. (16) In penetration … (18) Penetration is in the sense of seeing: so one who penetrates develops, and one who develops penetrates.

72. (1) When he gives attention as impermanent, what liberation is outstanding in him? With what liberation outstanding is he One Liberated by Faith?

(2) When he gives attention as painful, what liberation is outstanding in him? With what liberation outstanding is he a Body Witness?

(3) When he gives attention as not self, what liberation is outstanding in him? With what liberation outstanding is he One Attained to Vision?

(1) When he gives attention as impermanent, the signless liberation is outstanding in him. With the signless liberation outstanding he is One Liberated by Faith.

(2) When he gives attention as painful, the desireless liberation is outstanding in him. With the desireless liberation outstanding he is a Body Witness.

(3) When he gives attention as not self, the voidness liberation is outstanding in him. With the voidness liberation outstanding he is One Attained to Vision.

74. [At the moment of the fruition of the first path:] he has been liberated by having faith (saddahanto vimutto), thus he is One Liberated by Faith (saddhā-vimutto); he has realized [nibbana] by touching (contacting), thus he is a Body Witness; he has attained [nibbana] by vision, thus he is One Attained to Vision.

[At the moments of the remaining paths:] he is liberated by having faith (saddahanto vimuccati), thus he is One Liberated by Faith; he first touches the touch (contact) of jhana and afterwards realizes cessation, nibbana, thus he is a Body Witness; it is known, seen, recognized, realized, and sounded (experienced), with understanding that formations are painful and cessation is pleasant, thus he is One Attained to Vision.

75. All those who have developed, are developing, will develop, … [and so on as in § 64] … will reach assurance in, renunciation, are Liberated by Faith through the influence of the signless liberation, Body Witnesses through the influence of the desireless liberation, Attained to Vision through the influence of the voidness liberation.

All those … non-ill-will …

… [and so on as in § 64 up to] …

All those who fully understand suffering, who abandon origin, who realize cessation, who develop the path, are Liberated by Faith through the influence of the signless liberation, Body Witnesses through the influence of the desireless liberation, Attained to Vision through the influence of the voidness liberation.

76. In how many aspects is there penetration of the actualities? In how many aspects does he penetrate the actualities?

There is penetration of the actualities in four aspects. He penetrates the actualities in four aspects.

He penetrates the actuality of suffering … [and so on as in § 65 up to] … There is penetration of the actualities in these four aspects.

One who penetrates the actualities in these four aspects is Liberated by Faith through the influence of the signless liberation, a Body Witness through the influence of the desireless liberation, One Attained to Vision through the voidness liberation.

77. In how many aspects is there penetration of the actualities? In how many aspects does he penetrate the actualities?

There is penetration of the actualities in nine aspects. He penetrates the actualities in nine aspects.

He penetrates the actuality of suffering … [and so on as in § 66 up to] … and penetration of cessation by realizing.

One who penetrates the actualities in these nine aspects is Liberated by Faith through the influence of the signless liberation, a Body Witness through the influence of the desireless liberation, Attained to Vision through the influence of the voidness liberation.

78. When he gives attention as impermanent, what ideas does he correctly know and see? How is there right seeing? How, by inference from that, are all formations clearly seen as impermanent? Wherein is doubt abandoned?

When he gives attention as painful, what ideas does he correctly know and see? How is there right seeing? How, by inference from that, are all formations clearly seen as painful? Wherein is doubt abandoned?

When he gives attention as not self, what ideas does he correctly know and see? How is there right seeing? How, by inference from that, are all ideas clearly seen as not self? Wherein is doubt abandoned?

When he gives attention as impermanent, he correctly knows and sees the sign. Hence “right seeing” is said. Thus, by inference from that, all formations are clearly seen as impermanent. Herein doubt is abandoned.

When he gives attention as painful, he correctly knows and sees occurrence. Hence “right seeing” is said. Thus, by inference from that, all formations are clearly seen as painful. Herein doubt is abandoned.

When he gives attention as not self, he correctly knows and sees the sign and occurrence. Hence “right seeing” is said. Thus, by inference from that, all ideas are clearly seen as not self. Herein doubt is abandoned.

79. Correct-Knowledge, and Right-Seeing, and Overcoming-of-Doubt—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different?

Correct-Knowledge, and Right-Seeing, and Overcoming-of-Doubt—these ideas are one in meaning and only the letter is different.

80. When he gives attention as impermanent, what appears to him as terror? When he gives attention as painful, what appears to him as terror? When he gives attention as not self, what appears to him as terror?

When he gives attention as impermanent, the sign appears to him as terror. When he gives attention as painful, occurrence appears to him as terror. When he gives attention as not self, the sign and occurrence appear to him as terror.

81. Understanding-of-Appearance-as-Terror, and Knowledge-of-Danger, and Dispassion—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different?

Understanding-of-Appearance-as-Terror, and Knowledge-of-Danger, and Dispassion—these ideas are one in meaning and only the letter is different.

82. Contemplation-of-Not-self, and Contemplation-of-Voidness—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different?

Contemplation-of-Not-self, and Contemplation-of-Voidness—these ideas are one in meaning and only the letter is different.

83. When he gives attention as impermanent, there arises in him knowledge after reflecting on what? When he gives attention as painful, there arises in him knowledge after reflecting on what? When he gives attention as not self, there arises in him knowledge after reflecting on what?

When he gives attention as impermanent, there arises in him knowledge after reflecting on the sign. When he gives attention as painful, there arises in him knowledge after reflecting on occurrence. When he gives attention as not self, there arises in him knowledge after reflecting on the sign and occurrence.

84. Desire-for-Deliverance, and Contemplation-of-Reflexion, and Equanimity-about-Formations—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different?

Desire-for-Deliverance, and Contemplation-of-Reflexion, and Equanimity-about-Formations—these ideas are one in meaning and only the letter is different.

85. When he gives attention as impermanent, what does his cognizance emerge from? Where does his cognizance enter in?

When he gives attention as painful, what does his cognizance emerge from? Where does his cognizance enter in?

When he gives attention as not self, what does his cognizance emerge from? Where does his cognizance enter in?

When he gives attention as impermanent, his cognizance emerges from the sign; his cognizance enters into the signless.

When he gives attention as painful, his cognizance emerges from occurrence; his cognizance enters into non-occurrence.

When he gives attention as not self, his cognizance emerges from the sign and from occurrence; his cognizance enters into the signless, into non-occurrence, into the nibbana principle consisting in cessation.

86.Understanding-of-Emergence-and-Turning-away-from-the-External, and Change-of-lineage-Knowledge—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different?

Understanding-of-Emergence-and-Turning-away-from-the-External, and Change-of-lineage-Knowledge—these ideas are one in meaning and only the letter is different.

87. When he gives attention as impermanent, what liberation is he liberated by? When he gives attention as painful, what liberation is he liberated by? When he gives attention as not self, what liberation is he liberated by?

When he gives attention as impermanent, he is liberated by the signless liberation. When he gives attention as painful, he is liberated by the desireless liberation. When he gives attention as not self, he is liberated by the void liberation.

88. Understanding-of-Emergence-and-Turning-away-from-Both, and Knowledge-of-the-Path—are these ideas different in meaning and different in the letter, or are they one in meaning and only the letter is different?

Understanding-of-Emergence-and-Turning-away-from-Both, and Knowledge-of-the-Path—these ideas are one in meaning and only the letter is different.

89. In how many aspects are the three liberations in different moments? In how many aspects are the three liberations in one moment?

The three liberations are in different moments in four aspects. The three liberations are in one moment in seven aspects.

90. In what four aspects are the three liberations in different moments?

In the sense of dominance, in the sense of steadying, in the sense of guidance, and in the sense of outlet.

How are the three liberations in different moments in the sense of dominance?

When he gives attention as impermanent, the signless liberation is dominant; when he gives attention as painful, the desireless liberation is dominant; when he gives attention as not self, the void liberation is dominant. That is how the three liberations are in different moments in the sense of dominance.

How are the three liberations in different moments in the sense of steadying?

When he gives attention as impermanent, he steadies cognizance through the influence of the signless liberation. When he gives attention as painful, he steadies cognizance through the influence of the desireless liberation. When he gives attention as not self, he steadies cognizance through the influence of the void liberation. That is how the three liberations are in different moments in the sense of steadying.

How are the three liberations in different moments in the sense of guidance?

When he gives attention as impermanent, he guides cognizance through the influence of the signless liberation. When he gives attention as painful, he guides cognizance through the influence of the desireless liberation. When he gives attention as not self, he guides cognizance through the influence of the void liberation. That is how the three liberations are in different moments in the sense of guidance.

How are the three liberations in different moments in the sense of outlet?

When he gives attention as impermanent, he is led out to cessation, nibbana, through the influence of the signless liberation. When he gives attention as painful, he is led out to cessation, nibbana, through the influence of the desireless liberation. When he gives attention as not self, he is led out to cessation, nibbana, through the influence of the void liberation. That is how the three liberations are in different moments in the sense of outlet.

The three liberations are in different moments in these four aspects.

91. In what seven aspects are the three liberations in one moment?

In the sense of combining, in the sense of arrival, in the sense of obtainment, in the sense of penetration, in the sense of realization, in the sense of sounding, in the sense of convergence.

How are the liberations in one moment in the sense of combining, … in the sense of convergence?

When he gives attention as impermanent, he is liberated from the sign, thus there is the signless liberation. He has no desire for what he has been liberated from. Thus there is the desireless liberation. He is void of what he does not desire, thus there is the void liberation. He has no sign of what he is void of, thus there is the signless liberation.

That is how the three liberations are in one moment in the sense of combining, … in the sense of convergence.

When he gives attention as painful, he is liberated from desire, thus there is the desireless liberation. He is void of what he does not desire, thus there is the void liberation. He has no sign of what he is void of, thus there is the signless liberation. He does not desire the sign of what he has no sign of, thus there is the desireless liberation.

That is how the three liberations are in one moment in the sense of combining, … in the sense of convergence.

When he gives attention as not self, he is liberated from misinterpreting, thus there is the void liberation. He has no sign of what he is void of, thus there is the signless liberation. He does not desire the sign of what he has no sign of, thus there is the desireless liberation. He is void of what he does not desire, thus there is the void liberation.

That is how the three liberations are in one moment in the sense of combining, … in the sense of convergence.

The three liberations are in one moment in these seven aspects.

92. There is liberation, there is gateway, there is gateway to liberation, there is what opposes liberation, there is what conforms to liberation, there is turning away as liberation, there is development of liberation, there is tranquillization of liberation.

93. What is liberation? The void liberation, the signless liberation, the desireless liberation.

94. What is the void liberation?

Knowledge of contemplation of impermanence is the void liberation since it liberates from misinterpreting as permanent. Knowledge of contemplation of pain is the void liberation since it liberates from misinterpreting as pleasant. Knowledge of contemplation of not self is the void liberation since it liberates from misinterpreting as self. Knowledge of contemplation of dispassion is the void liberation since it liberates from misinterpreting as delight. Knowledge of contemplation of fading away is the void liberation since it liberates from misinterpreting as greed. Knowledge of contemplation of cessation is the void liberation since it liberates from misinterpreting as origin.

Knowledge of contemplation of relinquishment is the void liberation since it liberates from misinterpretation as grasping. Knowledge of contemplation of the signless is the void liberation since it liberates from misinterpretation as the sign. Knowledge of contemplation of desirelessness is the void liberation since it liberates from misinterpreting as desire. Knowledge of contemplation of voidness is the void liberation since it liberates from all misinterpretings.

Knowledge of contemplation of impermanence in materiality is the void liberation since it liberates from misinterpreting as permanent … [and so on with the ten contemplations in the case of each of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of voidness in ageing-and-death is the void liberation since it liberates from all misinterpretations.

This is the void liberation.

95. What is the signless liberation?

Knowledge of contemplation of impermanence is the signless liberation since it liberates from the sign as permanent … [and so on as in § 94, substituting sign for misinterpreting up to] … Knowledge of contemplation of signlessness is the signless liberation since it liberates from all signs. Knowledge of contemplation of desirelessness is the signless liberation since it liberates from the sign as desire. Knowledge of contemplation of voidness is the signless liberation since it liberates from the sign as misinterpreting.

Knowledge of contemplation of impermanence in materiality is the signless liberation since it liberates from the sign as permanent … [and so on with the ten contemplations in the case of each of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of voidness in ageing-and-death is the signless liberation since it liberates from the sign as misinterpreting.

This is the signless liberation.

96. What is the desireless liberation?

Knowledge of contemplation of impermanence is the desireless liberation since it liberates from desire as permanent … [and so on as in § 94, substituting desire for misinterpreting up to] … Knowledge of contemplation of signlessness is the desireless liberation since it liberates from desire as the sign. Knowledge of contemplation of desirelessness is the desireless liberation since it liberates from all desires. Knowledge of contemplation of voidness is the desireless liberation since it liberates from desire as misinterpretation.

Knowledge of contemplation of impermanence in materiality is the desireless liberation since it liberates from desire as permanent … [and so on with the ten contemplations in the case of each of the 201 ideas listed in Tr. I § 5 up to] … Knowledge of contemplation of voidness in ageing-and-death is the desireless liberation since it liberates from desire as misinterpretation.

This is the desireless liberation.

This is liberation.

97. What is gateway?

Those blameless, profitable ideas that partake of enlightenment and are born there—those are the gateway

98. What is gateway to liberation?

What those ideas have as their supporting object, namely cessation, nibbana,—that is the gateway to liberation.

99. What is what opposes liberation?

The three roots of the unprofitable oppose liberation, the three kinds of misconduct oppose liberation, also all unprofitable ideas oppose liberation. This is what opposes liberation.

100. What is what is in conformity with liberation?

The three roots of the profitable conform to liberation, the three kinds of good conduct conform to liberation, also all profitable ideas conform to liberation. This is what conforms to liberation.

101. What is turning away as liberation?

Turning away of perception, turning away of the will, turning away of cognizance, turning away of knowledge, turning away as liberation, turning away in the actualities. One who perceives turns away, … [and so on, repeating Tr. I § 522 to end.]

This is turning away as liberation.

102. What is development of liberation?

The cultivation, development and making much of the first jhana. The cultivation, development and making much of the second jhana … the third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … the attainment of the base consisting of neither perception nor non-perception … the stream-entry path … the once-return path … the non-return path. The cultivation, development and making much of the arahant path. This is development of liberation.

103. What is tranquillization as liberation?

The obtainment or the result of the first jhana. The obtainment or the result of the second jhana. The third jhana … the fourth jhana … the attainment of the base consisting of boundless space … the attainment of the base consisting of boundless consciousness … the attainment of the base consisting of nothingness … The obtainment or the result of the attainment of the base consisting of neither perception nor non-perception. The stream-entry fruition of the stream-entry path. The once-return fruition of the once-return path. The non-return fruition of the non-return path. The arahant fruition of the arahant path.

This is tranquillization as liberation.

End of third Recitation Section.

End of Treatise on Liberation.