English
Seeing the five aggregates as empty, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna, not empty, he enters the fixed course of rightness. Seeing the five aggregates as hollow, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna, not hollow, he enters the fixed course of rightness. Seeing the five aggregates as void, he gains conforming acceptance. Seeing the cessation of the five aggregates as Nibbāna, supreme voidness, he enters the fixed course of rightness. Seeing the five aggregates as not-self, he gains conforming acceptance. Seeing the cessation of the aggregates as ultimate Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as fraught with danger, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna free from danger, one enters the fixed course of rightness. Seeing the five aggregates as subject to change, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna not subject to change, one enters the fixed course of rightness. Seeing the five aggregates as without essence, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna with essence, one enters the fixed course of rightness. Seeing the five aggregates as the root of suffering, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna without the root of suffering, one enters the fixed course of rightness. Seeing the five aggregates as destructive, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna not destructive, one enters the fixed course of rightness. Seeing the five aggregates as dissolution, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna not dissolution, one enters the fixed course of rightness. Seeing the five aggregates as with effluents, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna without effluents, one enters the fixed course of rightness. Seeing the five aggregates as conditioned, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna unconditioned, one enters the fixed course of rightness. Seeing the five aggregates as Māra's bait, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna without bait, one enters the fixed course of rightness. Seeing the five aggregates as subject to birth, one gains conforming endurance. Seeing the cessation of the five aggregates as Nibbāna unborn, one enters the fixed course of rightness. Seeing the five aggregates as subject to aging, one obtains conforming patience. Seeing the cessation of the five aggregates as ageless Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as subject to sickness, one obtains conforming patience. Seeing the cessation of the five aggregates as sickness-free Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as subject to death, one obtains conforming patience. Seeing the cessation of the five aggregates as deathless Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as subject to sorrow, one obtains conforming patience. Seeing the cessation of the five aggregates as sorrowless Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as subject to lamentation, one obtains conforming patience. Seeing the cessation of the five aggregates as lamentation-free Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as subject to despair, one obtains conforming patience. Seeing the cessation of the five aggregates as despair-free Nibbāna, one enters the fixed course of rightness. Seeing the five aggregates as subject to defilement, one obtains conforming patience. Seeing the cessation of the five aggregates as undefiled Nibbāna, one enters the fixed course of rightness. 39. As impermanent, contemplation of impermanence. As suffering, contemplation of suffering. As a disease, contemplation of suffering. As a boil, contemplation of suffering. As a dart, contemplation of suffering. As a misfortune, contemplation of suffering. As an affliction, contemplation of suffering. As alien, contemplation of non-self. As disintegrating, contemplation of impermanence. As a calamity, contemplation of suffering. As a danger, contemplation of suffering. As a fear, contemplation of suffering. As an obstacle, contemplation of suffering. As shaking, contemplation of impermanence. As breaking up, contemplation of impermanence. As unstable, contemplation of impermanence. As having no refuge, contemplation of suffering. Without shelter, contemplation of suffering. Without refuge, contemplation of suffering. Empty, contemplation of non-self. Void, contemplation of non-self. Vacant, contemplation of non-self. Non-self, contemplation of non-self. Full of danger, contemplation of suffering. Subject to change, contemplation of impermanence. Without essence, contemplation of non-self. Root of evil, contemplation of suffering. Destructive, contemplation of suffering. Disintegrating, contemplation of impermanence. With defilements, contemplation of suffering. Conditioned, contemplation of impermanence. Mara's bait, contemplation of suffering. Subject to birth, contemplation of suffering. Subject to aging, contemplation of suffering. Subject to sickness, contemplation of suffering. Subject to death, contemplation of impermanence. Subject to sorrow, contemplation of suffering. Subject to lamentation, contemplation of suffering. Subject to despair, contemplation of suffering. Subject to defilement, contemplation of suffering. By these forty aspects, one attains conforming patience. By these forty aspects, one enters the fixed course of rightness. For one who attains conforming patience by these forty aspects, for one who enters the fixed course of rightness by these forty aspects, how many contemplations of impermanence, how many contemplations of suffering, how many contemplations of non-self are there? Twenty-five contemplations of non-self, fifty contemplations of impermanence; And one hundred and twenty-five, which are declared as suffering. The discourse on insight is concluded. 10. Discourse on the Matrix 40. Freed, liberation, deliverance, liberation by knowledge, higher morality, higher mind, higher wisdom, tranquility, knowledge, vision, purity, renunciation, escape, seclusion, relinquishment, conduct, liberation by jhana, development, determination, life. 41. Freed means freed from sensual desire by renunciation, freed from ill-will by non-ill-will... and so on... freed from hindrances by the first jhana... and so on... freed from all defilements by the path of arahantship. From desire. Release, liberation: By renunciation, one is released from sensual desire – that is release, liberation. By non-ill-will, one is released from ill-will – that is release, liberation. ... By the first jhana, one is released from hindrances – that is release, liberation. ... By the path of arahantship, one is released from all defilements – that is release, liberation. Knowledge and liberation: Renunciation exists, that is knowledge; one is released from sensual desire, that is liberation. Knowing, one is released; released, one knows – that is knowledge and liberation. Non-ill-will exists, that is knowledge; one is released from ill-will, that is liberation. Knowing, one is released; released, one knows – that is knowledge and liberation. ... The path of arahantship exists, that is knowledge; one is released from all defilements, that is liberation. Knowing, one is released; released, one knows – that is knowledge and liberation. Higher virtue, higher mind, higher wisdom: By renunciation, sensual desire. In terms of restraint, purity of virtue; in terms of non-distraction, purity of mind; in terms of seeing, purity of view. That which is restraint there, this is the training in higher virtue. That which is non-distraction there, this is the training in higher mind. That which is seeing there, this is the training in higher wisdom. By non-ill-will, ill-will, in terms of restraint, purity of virtue... ... By the path of arahantship, all defilements. In terms of restraint, purity of virtue; in terms of non-distraction, purity of mind; in terms of seeing, purity of view. That which is restraint there, this is the training in higher virtue. That which is non-distraction there, this is the training in higher mind. That which is seeing there, this is the training in higher wisdom. Tranquility: By renunciation, one calms sensual desire. By non-ill-will, one calms ill-will. ... By the path of arahantship, one calms all defilements. Knowledge: Because sensual desire is abandoned, renunciation is knowledge in the sense of being known. Because ill-will is abandoned, non-ill-will is knowledge in the sense of being known. ... Because all defilements are abandoned, the path of arahantship is knowledge in the sense of being known. Seeing: Because sensual desire is abandoned, renunciation is seeing in the sense of being seen. seeing. Because ill will is abandoned, non-ill will is seen, thus seeing… …Because all defilements are abandoned, the path of arahantship is seen, thus seeing. Purity means: Abandoning sensual desire, one is purified by renunciation. Abandoning ill will, one is purified by non-ill will… …Abandoning all defilements, one is purified by the path of arahantship. Renunciation means: This is the escape from sensual pleasures, namely renunciation. This is the escape from forms, namely the formless attainments. Whatever is arisen, conditioned, dependently originated, its cessation is renunciation. Non-ill will is the renunciation of ill will. The perception of light is the renunciation of sloth and torpor…