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The Stream-enterer, Cūḷaka. 1262. Therefore, the wise one, indeed, desiring welfare, Who the causes and conditions of mind-and-matter The wise one correctly comprehends, Quickly he approaches the city of Nibbāna. Thus, in the Introduction to Abhidhamma, the exposition of the Purity of Overcoming Doubt Is called the Nineteenth Chapter. 20. Twentieth Chapter Exposition of the Purity of Knowledge and Vision of What is Path and Not Path 1263. By comprehending in groups, The practice should be done; And that knowledge of path and not-path For one desiring to attain it. 1264. Of present phenomena, arising is known as origination; Cessation, as change, is declared of that very thing. 1265. Contemplation, too, is knowledge, taught by the supreme knowledge; And thus knows the young practitioner of yoga. 1266. Of this mind-and-matter, before its arising, indeed; There is no accumulation or heap, nor when it arises. 1267. From a heap or accumulation, there is no coming; Nor for that which is ceasing, is there a going to a direction. 1268. Even of that which has ceased, in one place there is no accumulation; Here, the simile of the lute is spoken, for explaining this meaning. 1269. Thus, the manner of arising and ceasing, in brief, indeed; Having made, by means of the analysis of that very knowledge. 1270. "From the arising of ignorance, there is the arising of form," and so on; In this way, seeing the arising and ceasing of each aggregate. 1271. Having made ten by ten, fifty characteristics are stated; And by means of these, too, one contemplates phenomena. 1272. Thus there is the arising of form, thus its cessation; Thus form arises, and thus form ceases. 1273. Thus, here, from conditionality, moment by moment, arising and ceasing; For one who sees, all those phenomena become manifest. 1274. Like a line drawn on water, like a mustard seed on an awl's point; Like a flash of lightning, those phenomena are of short duration. 1275. These are like a plantain tree, a dream, a firebrand circle, an illusion; Being insubstantial, indeed, and without essence, they appear to the yogi. Thus, by him, to that extent, the seeing of rise and fall; And the fifty characteristics, having penetrated, stood firm. Knowledge is attained, young, at first; And by the attainment of which, the yogi becomes one who has begun insight. For the sake of that insight, and for the compassion of the yogi; For the insight-meditator, arise these ten defilements. Light, rapture, tranquility, knowledge, faith, mindfulness, happiness; Equanimity, energy, attachment—these are the ten defilements. For one who has reached penetration, even for a stream-enterer and so on; And for one who has gone astray, these defilements do not arise. But for the bhikkhu who is rightly practicing, who is rightly engaged in meditation; Always for the insight-meditator alone, do they indeed arise. The light of insight, is called "light"; When that arises, that meditating bhikkhu. "I have attained the path, I have attained the fruit," he grasps; The non-path as the path, for him thus grasping. Thus, the path of insight, is said to be "entered"; That bhikkhu, only the light, enjoying, sits. Rapture is insight-rapture, for him at that moment; Then five kinds of rapture, arise, from minor and so on. The tranquility of insight, is called "tranquility"; Indeed, the body and mind of the yogi, become tranquil. Indeed, they become light and soft, and workable; That bhikkhu, with a mind supported by tranquility and so on. A non-human delight, he experiences, unsurpassed; Referring to which, indeed, these verses, were spoken by the Great Seer. "For the bhikkhu who has entered an empty dwelling, whose mind is peaceful; There is non-human delight, for one rightly discerning the Dhamma. "From wherever he comprehends, the rise and fall of the aggregates; He obtains joy and rapture, knowing that as the Deathless." Knowledge and other defilements, are to be known in the manner stated here; These ten defilements, are indeed to be avoided by the yogi. Here, phenomena like light and so on, are defilements. of its substance; Are designated as defilements, And as causing defilements. 1293. For one who dwells on that, Meditation declines; And he perceives beings where there are no beings, Such a person is unlearned. 1294. All such phenomena as luminosities, Considering them not the path; The path is insight-knowledge, Thus indeed the wise one. 1295. He distinguishes the path, And the non-path with his mind; For him, this is the path, This is not the path, says the yogi. 1296. Having understood the path and non-path, This established knowledge; Is knowledge of the path and non-path, Taught by the great wise one. 1297. Those skilled in the knowledge and vision of the path and non-path, Discerning the essence and non-essence, well-composed and composed; This is indeed the knowledge and vision of the path and non-path, The Buddhas and their disciples, the speakers, declare. Thus ends the twentieth chapter, Named the Exposition of the Purity of Knowledge and Vision of the Path and Non-Path, In the Abhidhammāvatāra. 21. Twenty-first Chapter Exposition of the Purity of Knowledge and Vision of the Way. 1298. By means of the eight knowledges, Insight reaches its peak; The ninth is called the knowledge and vision of the way. 1299. Here, the eight knowledges, Should be known by the wise; Knowledge freed from defilements, Indeed, very clear knowledge. 1300. In arising and passing away, and in dissolution, In fear and in danger likewise; Knowledge of disenchantment and insight, Knowledge of the desire for release. 1301. And reflection on formations, Equanimity-knowledge is the eighth; These are the eight knowledges, The ninth is conformity to the truths. 1302. The knowledge of conformity to the truths, Is called conformity; By the bhikkhu practitioner, Who desires to achieve it. 1303. That knowledge of arising and passing away, Taking it as the beginning among the eight; In these knowledges, Indeed, effort should be made. 1304. For him, in due order, In those eight knowledges; By means of impermanence and so on, For one who has made effort and stands firm. 1305. Impermanent, suffering, non-self, Observing formations; By means of the eight knowledges, Indeed, for the yogi. 1306. Insight reaches its peak, It becomes leading to emergence; The knowledge of conformity to the truths, This indeed is called. 1307. That knowledge of equanimity regarding formations, for the yogi who cultivates it; now for him the path will indeed arise. 1308. Equanimity regarding formations, the formations as impermanent or suffering, or likewise; having comprehended, then the life-continuum, again, it turns towards that. 1309. Immediately after the life-continuum, by the way of equanimity regarding formations, just by the way of impermanence etc., making formations its object. 1310. While doing so at the mind-door, then an advertence arises; having turned away from the life-continuum, immediately after its arising. 1311. Making formations its object, the first impulsion consciousness; that consciousness arises, it is called 'preparation'. 1312. Immediately after that, another, again with formations as its object; the second impulsion arises, that is considered 'access'. 1313. Immediately after that, it arises, likewise making formations its object; the third impulsion consciousness, is designated 'conformity'. 1314. And in conformity with the preceding eight knowledges; and in conformity with the factors of enlightenment, and also upwards in conformity. 1315. Therefore it is indeed called 'knowledge conforming to the truths'; and this indeed, this knowledge conforming to the truths, by the Great Seer. 1316. "Indeed, the culmination of the emergence-leading" is what is said; it should be known in every way, that the 'change of lineage' is the culmination. 1317. Thus by many names, praised by the Great Seer; being the emergence-leading, is purified insight. 1318. One who wishes to emerge from the great fearful mire of suffering in saṃsāra; should constantly practice there, a wise person by nature. Thus, in the Abhidhammāvatāra, the exposition of the purification of knowledge and vision of the path, the twenty-first chapter. 22. The twenty-second chapter Exposition of the purification of knowledge and vision 1319. But after this, for the bhikkhu, there is the 'change of lineage' consciousness; because it is the object of advertence, for the path-consciousness. 1320. And it does not partake of the knowledge and vision of the path, nor likewise; nor of the purification of knowledge and vision, never. 1321. This is between the two, it is merely conventional; because it falls into the stream of insight, it is insight. Having overcome the lineage of ordinary folk, the lineage is called Nibbāna; from that arises the gotrabhu. Knowledge in the four paths, purified by knowledge and vision; there, that first path, by one desiring to accomplish it. Anything else to be done by that bhikkhu, there is none; for what indeed by him is to be done, that is done. Indeed, ending with conformity, keen, sharp insight; by the yogi generating all that, it is indeed done. Of that conformity knowledge, at the end, indeed, the signless, the unconditioned, cessation, Nibbāna, the deathless state. Making that its object, indeed, on Nibbāna as object, and the first advertence, and the first turning towards. By the path's immediate and other six conditions, indeed, and establishing its conditionality from that, indeed. Indeed, at the peak of insight, by that which has reached its summit, arises with an unreturning object, its gotrabhu. By one advertence alone, in one single path, and the diversity of objects of conformity and gotrabhu consciousness. Having remained in the advertence place, and that advertence itself, indeed, as if having given that sign to the path, it ceases.