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and from all external signs, he is liberated. Liberation has liberation as its object, liberation as its domain, arisen from liberation, established in liberation, founded in liberation. Liberation: there are two liberations – Nibbāna is liberation, and all phenomena arisen with Nibbāna as their object are liberated – liberation is the fruit. At the characteristic of the Non-Returner fruit, by way of insight, right view... and so on... by way of non-distraction, right concentration, from the inherent fetters of sensual desire and aversion, from the inherent latent tendencies of sensual desire and aversion, he is liberated, and he is liberated from the defilements that follow it and from the aggregates... He is liberated, and externally, from all signs, he is liberated. Liberation, having liberation as its object, having liberation as its domain, arisen from liberation, established in liberation, founded in liberation... Right view, in the aspect of seeing, at the characteristic of the fruit of arahantship... Right concentration, in the aspect of non-distraction. He is liberated from attachment to form, attachment to formlessness, conceit, restlessness, ignorance, the latent tendency of conceit, the latent tendency of craving for existence, the latent tendency of ignorance. And he is liberated from the defilements that follow them, and from the aggregates. And externally, from all signs, he is liberated. Liberation, having liberation as its object, having liberation as its domain, arisen from liberation, established in liberation, founded in liberation. Liberation means two liberations: Nibbana is liberation, and all phenomena that arise having Nibbana as their object are liberated. Liberation is the fruit. Liberation by seeing is right view... Liberation by non-distraction is right concentration. Liberation by presence is the enlightenment factor of mindfulness. Liberation by investigation is the enlightenment factor of equanimity. Unshakeable liberation from lack of faith is the power of faith... Unshakeable liberation from ignorance is the power of wisdom. Liberation by conviction is the faculty of faith... Liberation by seeing is the faculty of wisdom. The faculties are liberation, in the aspect of dominance. The powers are liberation, in the aspect of unshakeability. The enlightenment factors are liberation, in the aspect of leading out. The path is liberation, in the aspect of cause. The foundations of mindfulness are liberation, in the aspect of presence. The right exertions are liberation, in the aspect of striving. The bases of psychic power are liberation, in the aspect of accomplishment. The truths are liberation, in the aspect of reality. Tranquility is liberation, in the aspect of non-distraction. Insight is liberation, in the aspect of contemplation. Tranquility and insight are liberation, in the aspect of single taste. The conjoined pair is liberation, in the aspect of not overstepping. Purity of conduct is liberation, in the aspect of restraint. Purity of mind is liberation, in the aspect of non-distraction. Purity of view is liberation, in the aspect of seeing. Deliverance is liberation, in the aspect of being liberated. True knowledge is liberation, in the aspect of penetration. Liberation is liberation, in the aspect of renunciation. Knowledge of non-arising is liberation, in the aspect of appeasement. Desire, in the aspect of root... By this, liberation. Attention is liberation in the sense of arising. Contact is liberation in the sense of coming together. Feeling is liberation in the sense of converging. Concentration is liberation in the sense of being foremost. Mindfulness is liberation in the sense of being dominant. Wisdom is liberation in the sense of being superior to that. Liberation is liberation in the sense of being the essence. Nibbāna, immersed in the Deathless, is liberation in the sense of being the culmination. Thus, liberation is the fruit. Thus, dispassion is the path, liberation is the fruit. The discourse on Dispassion is concluded. 6. The Discourse on Analytical Knowledge 1. The Section on the Turning of the Wheel of Dhamma 30. Thus have I heard: At one time the Blessed One was dwelling in Bārāṇasī, at Isipatana in the Deer Park. There, indeed, the Blessed One addressed the group of five bhikkhus: "These two extremes, bhikkhus, should not be pursued by one gone forth. Which two? This devotion to sensual pleasures in sensual objects, which is low, vulgar, worldly, ignoble, unbeneficial; and this devotion to self-mortification, which is painful, ignoble, unbeneficial. These two extremes, bhikkhus, without approaching them, the Middle Way has been fully awakened to by the Tathāgata, producing vision, producing knowledge, leading to peace, to direct knowledge, to full awakening, to Nibbāna. "And what, bhikkhus, is that Middle Way fully awakened to by the Tathāgata, producing vision, producing knowledge, leading to peace, to direct knowledge, to full awakening, to Nibbāna? It is simply this Noble Eightfold Path, that is: Right View… and so on… Right Concentration. This, indeed, bhikkhus, is that Middle Way fully awakened to by the Tathāgata, producing vision, producing knowledge, leading to peace, to direct knowledge, to full awakening, to Nibbāna. "Now this, bhikkhus, is the Noble Truth of Suffering. Birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is suffering; in brief, the five aggregates of clinging are suffering. Indeed. This, monks, is the noble truth of the origin of suffering: it is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for non-existence. This, monks, is the noble truth of the cessation of suffering: it is the complete fading away and cessation of that very craving, its relinquishment, its giving up, its release, its non-attachment. This, monks, is the noble truth of the path leading to the cessation of suffering: it is this Noble Eightfold Path, that is, right view… …right concentration. ‘This is the noble truth of suffering’— thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. ‘This noble truth of suffering is to be fully understood’— thus, monks… …‘it has been fully understood’— thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. ‘This is the noble truth of the origin of suffering’— thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. ‘This noble truth of the origin of suffering is to be abandoned’— thus, monks… …‘it has been abandoned’— thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. ‘This is the noble truth of the cessation of suffering’— thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. ‘This noble truth of the cessation of suffering is to be realized’— thus, monks… …‘it has been realized’— thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. ‘This is the noble truth of the path leading to the cessation of suffering’— To me, monks, concerning doctrines unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This Noble Truth of the path leading to the cessation of suffering is to be developed’ – thus, monks, to me, concerning doctrines unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This Noble Truth of the path leading to the cessation of suffering has been developed’ – thus, monks, to me, concerning doctrines unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. As long as, monks, my knowledge and vision concerning these Four Noble Truths, in their three phases and twelve aspects, was not perfectly purified as it really is, so long, monks, I did not declare myself to have awakened to the unsurpassed perfect enlightenment in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans. But when, monks, my knowledge and vision concerning these Four Noble Truths, in their three phases and twelve aspects, was perfectly purified as it really is, then, monks, I declared myself to have awakened to the unsurpassed perfect enlightenment in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans. And knowledge and vision arose in me: ‘My liberation is unshakeable; this is my last birth; now there is no more renewed existence.’ This the Blessed One said. Delighted, the group of five monks rejoiced in the Blessed One’s words. And while this discourse was being spoken, to the Venerable Koṇḍañña there arose the dust-free, stainless Vision of Dhamma: ‘Whatever is subject to arising, all that is subject to cessation.’ And when the Wheel of Dhamma had been set in motion by the Blessed One, the earth devas raised a cry: ‘This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One at Bārāṇasī, in Isipatana, at the Deer Park, a wheel that cannot be stopped by any recluse or brahmin or deva or Māra or Brahmā or anyone in the world.’ Having heard the cry of the earth devas, the devas of the Four Great Kings... The Devas proclaimed the sound…