English
knowledge of danger. Continuance is formations – wisdom in the manifestation of fear, knowledge of danger. ... Despair is formations – wisdom in the manifestation of fear, knowledge of danger. Non-arising is Nibbāna – knowledge in the aspect of peace. Non-continuance is Nibbāna – knowledge in the aspect of peace. ... Non-despair is Nibbāna – knowledge in the aspect of peace. Arising is formations, non-arising is Nibbāna – knowledge in the aspect of peace. Continuance is formations, non-continuance is Nibbāna – knowledge in the aspect of peace. ... Despair is formations, non-despair is Nibbāna – knowledge in the aspect of peace. Both arising and continuance, he sees as a sign of suffering; Accumulation and rebirth, this is knowledge of danger. Non-arising and non-continuance, and the signless as happiness; Non-accumulation and non-rebirth, this is knowledge in the aspect of peace. This knowledge of danger, arises in five aspects; In five aspects of peace, he understands ten knowledges; Skill in these two knowledges, does not waver in various views. That is knowledge by way of knowing, wisdom by way of understanding. Therefore it is said – "wisdom in the manifestation of fear, knowledge of danger." The eighth exposition of the knowledge of danger. 9. Exposition of the knowledge of equanimity regarding formations. 54. How is wisdom that reflects and settles on the desire to be freed, knowledge in equanimity regarding formations? Wisdom that reflects and settles on the desire to be freed from arising is knowledge in equanimity regarding formations. Wisdom that reflects and settles on the desire to be freed from continuance is knowledge in equanimity regarding formations. Wisdom that reflects and settles on the desire to be freed from a sign... ...from accumulation... ...from rebirth... ...from destination... ...from production... ...from reappearance... ...from birth... ...from old age... ...from sickness... ...from death... ...from sorrow... ...from lamentation... ...from despair, is knowledge in equanimity regarding formations. Wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Arising is suffering— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Continuance is suffering— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. ... Despair is suffering— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Arising is fear— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Continuance is fear— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. ... Despair is fear— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Arising is worldly— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Continuance is worldly— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. ... Despair is worldly— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Arising is formations— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Continuance is formations— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. ... Despair is formations— wisdom: desire for freedom, reflection, firm resolve; this is knowledge in equanimity for formations. Arising is formations; he regards those formations with equanimity— this is equanimity regarding formations. And those formations, and that equanimity, both are formations; he regards those formations with equanimity— this is equanimity regarding formations. Continuance is formations... Sign is formations... Exertion is formations... Rebirth-linking is formations... Destination is formations... Production is formations... Manifestation is formations... Birth is formations... Old age is formations... Sickness is formations... Death is formations... Sorrow is formations... Lamentation is formations... Despair is formations; he regards those formations with equanimity— this is equanimity regarding formations. And those formations, and that equanimity, both of these... Formations, he regards those formations with equanimity – this is equanimity regarding formations. 55. In how many ways is there an application of mind to equanimity regarding formations? In eight ways is there an application of mind to equanimity regarding formations. For the ordinary person, in how many ways is there an application of mind to equanimity regarding formations? For the trainee, in how many ways is there an application of mind to equanimity regarding formations? For the one free from passion, in how many ways is there an application of mind to equanimity regarding formations? For the ordinary person, in two ways is there an application of mind to equanimity regarding formations. For the trainee, in three ways is there an application of mind to equanimity regarding formations. For the one free from passion, in three ways is there an application of mind to equanimity regarding formations. For the ordinary person, by which two ways is there an application of mind to equanimity regarding formations? The ordinary person either delights in equanimity regarding formations or sees it with insight. For the ordinary person, by these two ways is there an application of mind to equanimity regarding formations. For the trainee, by which three ways is there an application of mind to equanimity regarding formations? The trainee either delights in equanimity regarding formations or sees it with insight, or having reflected, attains the fruition attainment. For the trainee, by these three ways is there an application of mind to equanimity regarding formations. For the one free from passion, by which three ways is there an application of mind to equanimity regarding formations? The one free from passion either sees equanimity regarding formations with insight or having reflected, attains the fruition attainment, having regarded that with equanimity, he dwells by the void dwelling, or by the signless dwelling, or by the desireless dwelling. For the one free from passion, by these three ways is there an application of mind to equanimity regarding formations. 56. How is there a sameness in the application of mind to equanimity regarding formations for the ordinary person and for the trainee? For the ordinary person, while delighting in equanimity regarding formations, the mind is defiled, it is an obstacle to development, it is an impediment to penetration, it is a condition for future rebirth. Also for the trainee's The mind of one delighting in equanimity regarding formations becomes defiled, it is an obstacle to development, it is an impediment to higher penetration, it is a condition for future rebirth. Thus, for the ordinary person and the trainee, the mind's inclination towards equanimity regarding formations is the same by way of delighting. How is the mind's inclination towards equanimity regarding formations the same for the ordinary person, the trainee, and the one free from passion? The ordinary person discerns equanimity regarding formations as impermanent, as suffering, as not-self. The trainee also discerns equanimity regarding formations as impermanent, as suffering, as not-self. The one free from passion also discerns equanimity regarding formations as impermanent, as suffering, as not-self. Thus, for the ordinary person, the trainee, and the one free from passion, the mind's inclination towards equanimity regarding formations is the same by way of contemplating. How is the mind's inclination towards equanimity regarding formations different for the ordinary person, the trainee, and the one free from passion? For the ordinary person, equanimity regarding formations is wholesome. For the trainee also, equanimity regarding formations is wholesome. For the one free from passion, equanimity regarding formations is indeterminate. Thus, for the ordinary person, the trainee, and the one free from passion, the mind's inclination towards equanimity regarding formations is different by way of wholesome and indeterminate. How is the mind's inclination towards equanimity regarding formations different for the ordinary person, the trainee, and the one free from passion? For the ordinary person, equanimity regarding formations is well-understood at some times, and not well-understood at other times. For the trainee also, equanimity regarding formations is well-understood at some times, and not well-understood at other times. For the one free from passion, equanimity regarding formations is always well-understood. Thus, for the ordinary person, the trainee, and the one free from passion, the mind's inclination towards equanimity regarding formations is different by way of being understood and not understood. How is the mind's inclination towards equanimity regarding formations different for the ordinary person, the trainee, and the one free from passion? The ordinary person equanimity regarding formations The ordinary person, not being satisfied with equanimity regarding formations, discerns. The trainee also, not being satisfied with equanimity regarding formations, discerns. The one free from passion, being satisfied with equanimity regarding formations, discerns. Thus, for the ordinary person, and for the trainee, and for the one free from passion, the inclination of the mind towards equanimity regarding formations is different, by way of satisfaction and by way of non-satisfaction. How is the inclination of the mind of the ordinary person, and of the trainee, and of the one free from passion,