English
for the feeling aggregate, the characteristic of production... Even seeing a moment, he sees the arising of the feeling aggregate. "With the cessation of ignorance, there is the cessation of feeling. With the cessation of craving, kamma, and contact, there is the cessation of feeling"— thus, of the feeling aggregate, even seeing the characteristic of change, he sees its passing away. Thus also with the perception aggregate and so on. But this is the distinction: in the case of the consciousness aggregate, at the point of contact, it should be connected with "from the arising of name-and-form" and "with the cessation of name-and-form." Thus, in each aggregate, by seeing arising and passing away— by way of the arising of conditions, by way of the characteristic of production, by way of the cessation of conditions, and by way of the characteristic of change— making ten for each, fifty characteristics are stated. By means of these, he thoroughly attends, "Thus is the arising of form, thus is the passing away of form," both from the perspective of conditions and from the perspective of characteristics. As he does this, his knowledge becomes clear: "Indeed, these phenomena, not having been, come to be; having been, they cease." "Indeed, these phenomena, not having arisen, arise; having arisen, they cease"— thus the formations appear as always new. And not only always new, but also of short duration, like a dewdrop at sunrise, like a water bubble, like a line drawn on water, like a mustard seed on an awl's tip, and like a flash of lightning. They appear as unsubstantial, like an illusion, a mirage, a dream, a firebrand circle, a city of celestial musicians, a lump of foam, a plantain tree, and so on. By this much, having penetrated the fifty characteristics in the manner that "only that which is subject to decay arises, and what has arisen goes to decay," he has attained the first, nascent insight knowledge called "Contemplation of Arising and Passing Away," by the attainment of which he is counted as one who has begun insight practice. Then, for that noble son who has begun insight practice, ten imperfections of insight arise: illumination, knowledge, rapture, tranquility, happiness, strong determination, exertion, establishment, equanimity, and attachment. Here, "illumination" means that due to the strength of knowledge at the moment of insight, the blood becomes clear, and from that, an aura emanates from the skin. Seeing that, this yogi "The path has been attained by me!" and delights in that very light. Knowledge is just this insight-knowledge. When contemplating formations, seeing it proceed with vigor and clarity, he delights, as before, "This is the path!" Joy is just insight-joy. Indeed, at that moment, five kinds of joy arise for him. Tranquility is insight-tranquility. At that time, there is no agitation, no heaviness, no stiffness, no unsuitability, no sickness, no crookedness of body and mind. Happiness is just insight-happiness. Indeed, at that time, a most exquisite happiness arises for him, as if his entire body were overflowing like a lamp wick. Decision is the faith that arises at the moment of insight. At that moment, a very clear and strong faith arises in mind and mental factors. Exertion is the energy associated with insight. Indeed, at that moment, an unslackened, not overstrained, well-exerted energy arises. Presence of mind is the mindfulness associated with insight. Indeed, at that moment, well-established mindfulness arises. Equanimity is of two kinds, by way of insight and advertence. At that moment, the knowledge called insight-equanimity, which is neutral in grasping all formations, arises powerfully. And advertence-equanimity in the mind-door, that indeed flows strongly and sharply as one adverts to this and that object. Liking is insight-liking. A subtle, calm-seeming liking arises, making an attachment to the light and so on. Here, the light and so on are called "imperfections" because they are objects for defilements, not because they are unwholesome. But liking is both an imperfection and an object for defilements. However, a wise bhikkhu, when the light and so on arise, does not become distracted, but distinguishes the path and the non-path, saying: "The light and so on are not the path. But insight-knowledge, free from imperfections and entered upon the course, that is the path." His knowledge, thus established by knowing "This is the path, this is not the path," is called "Purity of Knowledge and Vision of Path and Non-Path." From this point onwards, the insight knowledge that has reached its peak by means of the eight kinds of knowledge is called the purification of knowledge and vision of the path. The knowledge of contemplating rise and fall, the knowledge of contemplating dissolution, the knowledge of the manifestation of fear, the knowledge of contemplating danger, the knowledge of contemplating disenchantment, the knowledge of the desire for deliverance, the knowledge of contemplative re-observation, the knowledge of equanimity regarding formations— these are called the eight knowledges. For one who wishes to produce these, since the mind, being overwhelmed by defilements, is unable to penetrate the characteristics, therefore, one must again contemplate only rise and fall. For one contemplating rise and fall, the characteristic of impermanence appears as it truly is; and due to being oppressed by rise and fall, the characteristic of suffering; and for one who sees "suffering alone arises, suffering endures and passes away" (Saṃ. Ni. 1.171), the characteristic of non-self. Here, impermanence is the characteristic of impermanence, suffering is the characteristic of suffering, non-self is the characteristic of non-self— this distinction should be understood. Here, impermanent means the five aggregates. Why? Because of arising, passing away, and alteration, or because of having been and then not being. Alteration means aging; arising, passing away, and alteration is the characteristic of impermanence, or it is a single mode of change reckoned as having been and then not being. By the saying "What is impermanent is suffering" (Saṃ. Ni. 3.15), those same five aggregates are suffering. Why? Because of being constantly oppressed. The mode of constant oppression is the characteristic of suffering. By the saying "What is suffering is non-self," those same five aggregates are non-self. Why? Because of not being subject to control. The mode of not being subject to control is the characteristic of non-self. These three characteristics too become objects of contemplation for one who contemplates rise and fall. Again, when he contemplates the material and immaterial phenomena as "impermanent" and so on, for him, the formations quickly, quickly come into view. Then, without making arising or duration an object, for one who sees only their exhaustion, passing away, and cessation, mindfulness becomes established— this is called the knowledge of contemplating dissolution. From the arising of this, for that meditator, "just as these s The formations, the five aggregates, break up, Thus in the past too, formations broke up, And in the future too, they will break up. When one sees only cessation, mindfulness is established. For one who cultivates and makes much of this knowledge of contemplating dissolution, In all existences, origins, destinations, abodes, and dwellings of beings, All formations, Like burning charcoal pits and so on, Appear as a great terror. This is called the knowledge of the appearance of terror. For one who cultivates that knowledge of the appearance of terror, All existences and so on, Appear as burning embers, As enemies with upraised swords, Without refuge, full of danger. This is called the knowledge of contemplating danger. For one who thus sees danger in formations, Due to the danger of formations in existences and so on, Disgust and disinterest arise in all formations. This is called the knowledge of contemplating disgust. For one who is disgusted and wearied by all formations, There is only the desire to be freed, The desire to escape from all states of formation. This is called the knowledge of the desire for freedom. Again, to be freed from that state of formation, Again, to those very formations, By the knowledge of contemplating investigation, Applying the three characteristics, This is called the knowledge of contemplating investigation, discernment. One who thus applies the three characteristics and comprehends formations, Because the characteristic of non-self is well seen in them, Not grasping "self" or "belonging to self," Abandoning fear and delight in formations, Becomes indifferent and neutral towards formations, Does not grasp "I" or "mine," Indifferent and neutral towards all formations, Equanimous towards the three existences. That knowledge of his is called the knowledge of equanimity towards formations. And this, having relinquished the activity of all formations, Becomes inclined towards Nibbāna, Leaning towards Nibbāna. If one does not see Nibbāna as peaceful, Again and again, as "impermanent" or "suffering" or "non-self," It continues to exist as merely an object of formations, By way of the three contemplations. And this, thus standing, is signless, Desireless, and empty. Of the three liberations... by which it stands having become a door to liberation. For the three contemplations are called the three doors to liberation. And here, one who attends to impermanence, being abundant in determination, attains the signless liberation. One who attends to suffering, being abundant in tranquility, attains the desireless liberation. One who attends to non-self, being abundant in knowledge, attains the emptiness liberation. And here, the signless liberation is the noble path that proceeds having made Nibbāna its object in the manner of the signless. It is signless because it arises in the signless element, and it is liberation