English
From clinging to sensual pleasures – Knowledge of contemplation of disenchantment is liberated from this one clinging. Knowledge of contemplation of dispassion, from which one clinging is it liberated? From clinging to sensual pleasures – Knowledge of contemplation of dispassion is liberated from this one clinging. Knowledge of contemplation of cessation, from which four clingings is it liberated? From clinging to sensual pleasures, from clinging to views, from clinging to rites and rituals, from clinging to the doctrine of self – Knowledge of the contemplation of cessation is freed from these four clingings. Knowledge of the contemplation of relinquishment, from which four clingings is it freed? From clinging to sensual pleasures, from clinging to views, from clinging to rites and rituals, from clinging to the doctrine of self – knowledge of the contemplation of relinquishment is freed from these four clingings. Knowledge of the contemplation of the signless, from which three clingings is it freed? From clinging to views, from clinging to rites and rituals, from clinging to the doctrine of self – knowledge of the contemplation of the signless is freed from these three clingings. Knowledge of the contemplation of the desireless, from which one clinging is it freed? From clinging to sensual pleasures – knowledge of the contemplation of the desireless is freed from this one clinging. Knowledge of the contemplation of emptiness, from which three clingings is it freed? From clinging to views, from clinging to rites and rituals, from clinging to the doctrine of self – knowledge of the contemplation of emptiness is freed from these three clingings. And the knowledge of the contemplation of impermanence, and the knowledge of the contemplation of non-self, and the knowledge of the contemplation of the signless, and the knowledge of the contemplation of emptiness – these four knowledges are freed from three clingings – from clinging to views, from clinging to rites and rituals, from clinging to the doctrine of self. And the knowledge of the contemplation of suffering, and the knowledge of the contemplation of disenchantment, and the knowledge of the contemplation of dispassion, and the knowledge of the contemplation of the desireless – these four knowledges are freed from one clinging – from clinging to sensual pleasures. And the knowledge of the contemplation of cessation, and the knowledge of the contemplation of relinquishment – these two knowledges are freed from four clingings – from clinging to sensual pleasures, from clinging to views, from clinging to rites and rituals, from clinging to the doctrine of self – this is the liberation of the mind without clinging. The first recitation section on the discourse of liberation. These three doors to liberation lead to the escape from the world. By contemplating all formations as limited and subject to change, and by the mind leaping into the signless element; by the mind being roused from all formations, and by the mind leaping into the desireless element; by contemplating all phenomena as alien, and by the mind leaping into the emptiness element. Due to the mind's leaping forth from suffering— These three doors to liberation Lead to the escape from the world. When attending to impermanence, how do formations appear? When attending to suffering, how do formations appear? When attending to non-self, how do formations appear? When attending to impermanence, formations appear as destruction. When attending to suffering, formations appear as fear. When attending to non-self, formations appear as emptiness. When attending to impermanence, what does the mind mostly become? When attending to suffering, what does the mind mostly become? When attending to non-self, what does the mind mostly become? When attending to impermanence, the mind is mostly conviction. When attending to suffering, the mind is mostly tranquility. When attending to non-self, the mind is mostly penetration. When attending to impermanence, mostly conviction, which faculty does one obtain? When attending to suffering, mostly tranquility, which faculty does one obtain? When attending to non-self, mostly penetration, which faculty does one obtain? When attending to impermanence, mostly conviction, one obtains the faculty of faith. When attending to suffering, mostly tranquility, one obtains the faculty of concentration. When attending to non-self, mostly penetration, one obtains the faculty of wisdom. When attending to impermanence, for one mostly conviction, which faculty is dominant? Which faculties are consequent to development? Are co-arising conditions? Are mutual conditions? Are support conditions? Are associated conditions? Are of one taste? In what sense is it development? Who develops? When attending to suffering, for one mostly tranquility, which faculty is dominant? Which faculties are consequent to development? Are co-arising conditions? Are mutual conditions? Are support conditions? Are associated conditions? Are of one taste? In what sense is it development? Who develo Does one cultivate? For one attending to non-self, abounding in understanding, which faculty is dominant? For cultivation, which faculties are dependent on it? Are they conascent conditions? Are they mutual conditions? Are they support conditions? Are they associated conditions? Are they of one taste? In what sense is it cultivation? Who cultivates? For one attending to impermanence, abounding in conviction, the faculty of faith is dominant. For cultivation, four faculties are dependent on it. They are conascent conditions. They are mutual conditions. They are support conditions. They are associated conditions. They are of one taste. In the sense of one taste, it is cultivation. One who is rightly practicing, that one cultivates; there is no faculty cultivation for one who is wrongly practicing. For one attending to suffering, abounding in tranquility, the faculty of concentration is dominant. For cultivation, four faculties are dependent on it. They are conascent conditions. They are mutual conditions. They are support conditions. They are associated conditions. They are of one taste. In the sense of one taste, it is cultivation. One who is rightly practicing, that one cultivates; there is no faculty cultivation for one who is wrongly practicing. For one attending to non-self, abounding in understanding, the faculty of wisdom is dominant. For cultivation, four faculties are dependent on it. They are conascent conditions. They are mutual conditions. They are support conditions. They are associated conditions. They are of one taste. In the sense of one taste, it is cultivation. One who is rightly practicing, that one cultivates; there is no faculty cultivation for one who is wrongly practicing. 220. For one attending to impermanence, abounding in conviction, which faculty is dominant? For cultivation, which faculties are dependent on it? Are they conascent conditions? Are they mutual conditions? Are they support conditions? Are they associated conditions? At the time of penetration, which faculty is dominant? For penetration, which faculties are dependent on it? Are they conascent conditions? Are they mutual conditions? Are they support conditions? Are they associated become conditions, become of one taste? By what meaning is development? By what meaning is penetration? For one attending to suffering, abundant in tranquility, which faculty is dominant? For development, which faculties are consequent, become co-arisen conditions, become mutual conditions, become support conditions, become associated conditions? At the time of penetration, which faculty is dominant? For penetration, which faculties are consequent, become co-arisen conditions, become mutual conditions, become support conditions, become associated conditions, become of one taste? By what meaning is development? By what meaning is penetration? For one attending to non-self, abundant in feeling, which faculty is dominant? For development, which faculties are consequent, become co-arisen conditions, become mutual conditions, become support conditions, become associated conditions? At the time of penetration, which faculty is dominant? For penetration, which faculties are consequent, become co-arisen conditions, become mutual conditions, become support conditions, become associated conditions, become of one taste? By what meaning is development? By what meaning is penetration? For one attending to impermanence, abundant in conviction, the faculty of faith is dominant. For development, the four faculties are consequent, become co-arisen conditions, become mutual conditions, become support conditions, become associated conditions. At the time of penetration, the faculty of wisdom is dominant. For penetration, the four faculties are consequent, become co-arisen conditions, become mutual conditions, become support conditions, become associated conditions, become of one taste. By the meaning of one taste is development. By the meaning of seeing is penetration. Thus, one who penetrates also develops, and one who develops also penetrates. For one attending to suffering, abundant in tranquility, the faculty of concentration is dominant. For development, the four faculties are consequent, They are conascent conditions, they are mutual conditions, they are support conditions, they are associated conditions. At the time of penetration, the faculty of wisdom is dominant. For penetration, the four faculties are dependent on it, they are conascent conditions, they are mutual conditions, they are support conditions, they are associated conditions, they are of one taste. In the sense of one taste, there is development. In the sense of seeing, there is penetration. Thus, even while penetrating, one develops; even while developing, one penetrates. To one attending to non-self, who is abundant in penetration, the faculty of wisdom is dominant. For development,