English
When seeing the passing away of the form aggregate, one sees these five characteristics. When seeing both arising and passing away, one sees these ten characteristics. For the feeling aggregate, when seeing the arising, which five What characteristics does he see? From the arising of ignorance, the arising of feeling – in the sense of the arising of conditions, he sees the arising of the feeling aggregate. From the arising of craving, the arising of feeling – in the sense of the arising of conditions, he sees the arising of the feeling aggregate. From the arising of kamma, the arising of feeling – in the sense of the arising of conditions, he sees the arising of the feeling aggregate. From the arising of contact, the arising of feeling – in the sense of the arising of conditions, he sees the arising of the feeling aggregate. Even seeing the characteristic of generation, he sees the arising of the feeling aggregate. Seeing the arising of the feeling aggregate, he sees these five characteristics. Seeing the passing away, what five characteristics does he see? From the cessation of ignorance, the cessation of feeling – in the sense of the cessation of conditions, he sees the passing away of the feeling aggregate. From the cessation of craving, the cessation of feeling – in the sense of the cessation of conditions, he sees the passing away of the feeling aggregate. From the cessation of kamma, the cessation of feeling – in the sense of the cessation of conditions, he sees the passing away of the feeling aggregate. From the cessation of contact, the cessation of feeling – in the sense of the cessation of conditions, he sees the passing away of the feeling aggregate. Even seeing the characteristic of change, he sees the passing away of the feeling aggregate. Seeing the passing away of the feeling aggregate, he sees these five characteristics. Seeing the arising and passing away, he sees these ten characteristics. Of the perception aggregate... and so on... of the volitional formations aggregate... and so on... seeing the arising of the consciousness aggregate, what five characteristics does he see? From the arising of ignorance, the arising of consciousness – in the sense of the arising of conditions, he sees the arising of the consciousness aggregate. From the arising of craving, the arising of consciousness – in the sense of the arising of conditions, he sees the arising of the consciousness aggregate. From the arising of kamma, the arising of consciousness – in the sense of the arising of conditions, he sees the arising of the consciousness aggregate. From the arising of name-and-form, the arising of consciousness – in the sense of the arising of conditions, he sees the arising of the consciousness aggregate. Even seeing the characteristic of generation, he sees the consciousness aggre sees the arising of the aggregate. Seeing the arising of the consciousness aggregate, he sees these five characteristics. Seeing the passing away, what five characteristics does he see? With the cessation of ignorance, there is the cessation of consciousness— in the sense of the cessation of a condition, he sees the passing away of the consciousness aggregate. With the cessation of craving, there is the cessation of consciousness— in the sense of the cessation of a condition, he sees the passing away of the consciousness aggregate. With the cessation of kamma, there is the cessation of consciousness— in the sense of the cessation of a condition, he sees the passing away of the consciousness aggregate. With the cessation of name-and-form, there is the cessation of consciousness— in the sense of the cessation of a condition, he sees the passing away of the consciousness aggregate. Even seeing the characteristic of change, he sees the passing away of the consciousness aggregate. Seeing the passing away of the consciousness aggregate, he sees these five characteristics. Seeing both arising and passing away, he sees these ten characteristics. Seeing the arising of the five aggregates, he sees these twenty-five characteristics. Seeing the passing away, he sees these twenty-five characteristics. Seeing both arising and passing away, he sees these fifty characteristics. It is knowledge in the sense of knowing. It is wisdom in the sense of understanding. Therefore it is said: "Wisdom in observing the change of present phenomena, knowledge in observing their arising and passing away." The form aggregate arises from nutriment. Feeling, perception, formations— these three aggregates arise from contact. The consciousness aggregate arises from name-and-form. The sixth is the exposition of the knowledge of arising and passing away. 7. Exposition of the knowledge of dissolution contemplation 51. How is it that wisdom in contemplating dissolution, and knowledge in insight, are by reflecting on the object? The mind, having arisen with a form object, dissolves. Reflecting on that object, he contemplates the dissolution of that mind. Contemplates—how does he contemplate? He contemplates it as impermanent, not as permanent. He contemplates it as suffering, not as pleasure. He contemplates it as non-self, not as self. He is disenchanted, not delighted. He is dispassionate, not passionate. He brings it to cessation, not to He delights. He relinquishes, he does not grasp. 52. Observing as impermanent, he abandons the perception of permanence. Observing as suffering, he abandons the perception of pleasure. Observing as non-self, he abandons the perception of self. Disgusted, he abandons delight. Dispassionate, he abandons passion. Ceasing, he abandons origination. Relinquishing, he abandons grasping. Feeling as object… (etc.) …perception as object… formations as object… consciousness as object… eye… (etc.) …old age and death as object, the mind arises and breaks up. Reflecting on that object, one observes the breaking up of that mind. “Observes,” how does one observe? One observes as impermanent, not as permanent. One observes as suffering, not as pleasure. One observes as non-self, not as self. One is disgusted, not delighted. One is dispassionate, not passionate. One ceases, not originates. One relinquishes, not grasps. Observing as impermanent, he abandons the perception of permanence. Observing as suffering, he abandons the perception of pleasure. Observing as non-self, he abandons the perception of self. Disgusted, he abandons delight. Dispassionate, he abandons passion. Ceasing, he abandons origination. Relinquishing, he abandons grasping. And the transition of the object, and the turning away of wisdom; And the power of advertence, reflection is insight. By following the object, both are established as one; Conviction in cessation, insight into the characteristic of dissolution. And reflecting on the object, and observing the breaking up; And the establishment as emptiness, is higher wisdom insight. Skilled in the three observations, and in the four insights; Skilled in the three establishments, one does not waver in various views. That, in the sense of knowing, is knowledge; in the sense of understanding, is wisdom. Therefore it is said: "The wisdom in reflecting on the object and observing dissolution, the knowledge in insight." The seventh explanation of the knowledge of observing dissolution. 8. Explanation of the Knowledge of Danger 53. How is wisdom in the establishment of fear, knowledge in danger? Arising is fear – wisdom in the manifestation of fear, knowledge of the danger. Continuance is fear – wisdom in the manifestation of fear, knowledge of the danger. Sign is fear... ...and so on... Despair is fear – wisdom in the manifestation of fear, knowledge of the danger. Non-arising is safety – knowledge in the state of peace. Non-continuance is safety – knowledge in the state of peace. Non-sign is safety... ...and so on... Non-despair is safety – knowledge in the state of peace. Arising is fear, non-arising is safety – knowledge in the state of peace. Continuance is fear, non-continuance is safety – knowledge in the state of peace. Sign is fear, non-sign is safety... ...and so on... Despair is fear, non-despair is safety – knowledge in the state of peace. Arising is suffering – wisdom in the manifestation of fear, knowledge of the danger. Continuance is suffering – wisdom in the manifestation of fear, knowledge of the danger. Sign is suffering... ...and so on... Despair is suffering – wisdom in the manifestation of fear, knowledge of the danger. Non-arising is happiness – knowledge in the state of peace. Non-continuance is happiness – knowledge in the state of peace. Non-sign is happiness... ...and so on... Non-despair is happiness – knowledge in the state of peace. Arising is suffering, non-arising is happiness – knowledge in the state of peace. Continuance is suffering, non-continuance is happiness – knowledge in the state of peace. Sign is suffering, non-sign is happiness... ...and so on... Despair is suffering, non-despair is happiness – knowledge in the state of peace. Arising is worldly – wisdom in the manifestation of fear, knowledge of the danger. Continuance is worldly – wisdom in the manifestation of fear, knowledge of the danger. Sign is worldly... ...and so on... Despair is worldly – wisdom in the manifestation of fear, knowledge of the danger. Non-arising is unworldly – knowledge in the state of peace. Non-continuance is unworldly – knowledge in the state of peace. Non-sign is unworldly... ...and so on... Non-despair is unworldly – knowledge in the state of peace. Arising is worldly, non-arising is unworldly – knowledge in the state of peace. Continuance is worldly, non-continuance is unworldly – knowledge in the state of peace. Sign is worldly, non-sign is unworldly... ...and so on... Despair is worldly, non-despair is unworldly – knowledge in the state of peace. Knowledge in the three aspects. Arising is formations – wisdom in the manifestation of fear,