English
By what meaning is cultivation? By what meaning is penetration? For one who attends to suffering, for one abundant in tranquility, which liberation is dominant? In cultivation, how many liberations are consequent upon them, are conascent conditions, are mutual conditions, are support conditions, are associated conditions, are of one taste? At the time of penetration, which liberation is dominant? For penetration, how many liberations are consequent upon them, are conascent conditions, are mutual conditions, are support conditions, are associated conditions, are of one taste? By what meaning is cultivation? By what meaning is penetration? For one who attends to non-self, for one abundant in knowledge, which liberation is dominant? In cultivation, how many liberations are consequent upon them, are conascent conditions, ...conditions they are, reciprocal conditions they are, support conditions they are, associated conditions they are, of one taste they are. At the time of penetration, which liberation is dominant? For penetration, how many liberations are consequent? Conascent conditions they are, reciprocal conditions they are, support conditions they are, associated conditions they are, of one taste they are. In what sense is development? In what sense is penetration? 225. To one attending to impermanence, abounding in determination, the Signless Liberation is dominant. For development, two liberations are consequent. They are conascent conditions, they are reciprocal conditions, they are support conditions, they are associated conditions, they are of one taste. Even at the time of penetration, the Signless Liberation is dominant. For penetration, two liberations are consequent. They are conascent conditions, they are reciprocal conditions, they are support conditions, they are associated conditions, they are of one taste. Development is in the sense of one taste. Penetration is in the sense of seeing. Thus, even while penetrating, one develops. Even while developing, one penetrates. To one attending to suffering, abounding in tranquility, the Aimless Liberation is dominant. For development, two liberations are consequent. They are conascent conditions, they are reciprocal conditions, they are support conditions, they are associated conditions, they are of one taste. Even at the time of penetration, the Aimless Liberation is dominant. For penetration, two liberations are consequent. They are conascent conditions, they are reciprocal conditions, they are support conditions, they are associated conditions, they are of one taste. Development is in the sense of one taste. Penetration is in the sense of seeing. Thus, even while penetrating, one develops. Even while developing, one penetrates. To one attending to non-self, abounding in insight, the Emptiness Liberation is dominant. For development, two liberations are consequent. They are conascent conditions, they are reciprocal conditions, they are support conditions, they are associated conditions, ... they are connected by condition, they are of one taste, even at the time of penetration, the liberation of emptiness is dominant, for penetration, the two liberations are consequent, they are co-arisen conditions, they are reciprocal conditions, they are support conditions, they are associated conditions, they are of one taste, development is in the sense of one taste, penetration is in the sense of seeing, thus, one who penetrates also develops, and one who develops also penetrates. 226. To one attending to impermanence, which liberation is pre-eminent? Due to the pre-eminence of which liberation does one become a faith-liberated one? To one attending to suffering, which liberation is pre-eminent? Due to the pre-eminence of which liberation does one become a body-witness? To one attending to non-self, which liberation is pre-eminent? Due to the pre-eminence of which liberation does one become a view-attainer? To one attending to impermanence, the signless liberation is pre-eminent. Due to the pre-eminence of the signless liberation, one becomes a faith-liberated one. To one attending to suffering, the desireless liberation is pre-eminent. Due to the pre-eminence of the desireless liberation, one becomes a body-witness. To one attending to non-self, the emptiness liberation is pre-eminent. Due to the pre-eminence of the emptiness liberation, one becomes a view-attainer. Liberated by believing – a faith-liberated one. Realized by touching – a body-witness. Attained by seeing – a view-attainer. One who is liberated by believing – a faith-liberated one. One who first touches the jhanic experience, then realizes the cessation of Nibbana – a body-witness. One for whom "conditioned things are suffering, cessation is bliss" is known, seen, understood, realized, touched by wisdom – a view-attainer. ... Whoever has developed renunciation, or develops it, or will develop it... all of them are faith-liberated by way of the signless liberation, body-witnesses by way of the desireless liberation, view-attainers by way of the emptiness liberation. Whoever (develops) non-ill-will... (develops) the perception of light... (develops) non-distraction... whoever (develops insight into) suffering... They fully understand, they abandon the origin, they realize cessation, they develop the path, all of them, by way of signless liberation, are liberated by faith, by way of desireless liberation, are body-witnesses, by way of emptiness liberation, have attained right view. In how many ways is there penetration of the truths? In how many ways does one penetrate the truths? In four ways is there penetration of the truths. In four ways does one penetrate the truths. One penetrates the truth of suffering by way of penetration through full understanding, one penetrates the truth of origin by way of penetration through abandonment. One penetrates the truth of cessation by way of penetration through realization. One penetrates the truth of the path by way of penetration through development. In these four ways is there penetration of the truths. Penetrating the truths in these four ways, by way of signless liberation, one is liberated by faith, by way of desireless liberation, one is a body-witness, by way of emptiness liberation, one has attained right view. In how many ways is there penetration of the truths? In how many ways does one penetrate the truths? In nine ways is there penetration of the truths. In nine ways does one penetrate the truths. One penetrates the truth of suffering by way of penetration through full understanding... ...and penetration through realization of cessation. In these nine ways is there penetration of the truths. Penetrating the truths in these nine ways, by way of signless liberation, one is liberated by faith, by way of desireless liberation, one is a body-witness, by way of emptiness liberation, one has attained right view. 227. Attending to impermanence, which phenomena does one know and see as they truly are? How does right view come to be? How, by that means, are all formations well-seen as impermanent? Where is doubt abandoned? Attending to suffering, which phenomena does one know and see as they truly are? How does right view come to be? How, by that means, are all formations well-seen as suffering? Where is doubt abandoned? Attending to non-self, which phenomena does one know and see as they truly are? How does s What is right view? How, by following it, are all phenomena well seen as not-self? Where is doubt abandoned? Attending to impermanence, one knows and sees the sign as it really is; therefore it is called right view. Thus, by following it, all formations are well seen as impermanent. Here, doubt is abandoned. Attending to suffering, one knows and sees the ongoing process as it really is; therefore it is called right view. Thus, by following it, all formations are well seen as suffering. Here, doubt is abandoned. Attending to not-self, one knows and sees the sign and the ongoing process as they really are; therefore it is called right view. Thus, by following it, all phenomena are well seen as not-self. Here, doubt is abandoned. And the knowledge of things as they really are, and right view, and the overcoming of doubt, are these phenomena different in meaning and different in expression, or are they one in meaning, only the expression is different? And the knowledge of things as they really are, and right view, and the overcoming of doubt, these phenomena are one in meaning, only the expression is different. Attending to impermanence, what appears as fearful? Attending to suffering, what appears as fearful? Attending to not-self, what appears as fearful? Attending to impermanence, the sign appears as fearful. Attending to suffering, the ongoing process appears as fearful. Attending to not-self, the sign and the ongoing process appear as fearful. And the wisdom regarding the appearance of fear, and the knowledge of danger, and dispassion, are these phenomena different in meaning and different in expression, or are they one in meaning, only the expression is different? And the wisdom regarding the appearance of fear, and the knowledge of danger, and dispassion, these phenomena are one in meaning, only the expression is different. And the contemplation of not-self, and the contemplation of emptiness, are these phenomena different in meaning and different in expression, or are they one in meaning, only the expression is different? And the contemplation of not-self, and the contemplation of emptiness, these phenomena No, they are one in meaning; only the expression is different. When attending to impermanence, what reflective knowledge arises? When attending to suffering, what reflective knowledge arises? When attending to non-self, what reflective knowledge arises? When attending to impermanence, knowledge arises by reflecting on the sign. When attending to suffering, knowledge arises by reflecting on the process.