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Empty, hollow, and void, Isolated and abandoned; No self or anything belonging to self, Is there here in any way. 1456. Merely impelled by volition, This body functions; Shaken by it like a machine, It appears as if with intention. 1457. When life, heat, and consciousness, Abandon this body; Then it lies cast away, Like a useless log. 1458. Proliferating the opposite, Enveloped in delusion in many ways; Where ordinary people are overcome, By wrong perversions. 1459. The wilderness of transmigration's path, Leading to the four lower realms; The single path to misfortune, The ignorant do not overcome. 1460. He, seeing thus in four ways, By the distinction of elements; For him, indeed, Tranquility arises in the mind. 1461. Thus having made the determination of elements, And accordingly, Derived material phenomena, And mental phenomena in every way. 1462. Having comprehended them as foundations, Seeing the standing of conditions; Internally and externally, Discerning rise and fall. 1463. Having fully understood as it really is, Becoming dispassionate, he detaches; And from detachment, being liberated, He is called 'one who has gone to the other shore'. 1464. But developing the formless attainments, The undefiled meditation subject; Having attained the fourfold and fivefold jhānas, In the kasiṇa disk. 1465. Having mastered and become skilled, Rising from the fifth jhāna; He repeatedly reflects on the fault of form, Such as taking up a stick. 1466. Becoming dispassionate from form, Its aspects, and its objects; And from phenomena based on that, Desiring transcendence. 1467. Having spread out whatever (kasiṇa), Except the space kasiṇa; Then he removes that very kasiṇa, With firmness. these mindful ones. 1468. He does not attend to it, does not reflect, does not observe; Released from thoughts and preoccupations, he regards the kasiṇa in every way. 1469. Then, knowing it to be of little danger, he directs his mind to space; He establishes it well, reflecting wisely. 1470. For him, endowed with reflection, established by means of skill, Space, devoid of the kasiṇa, becomes the object of thought. 1471. Having thus made the kasiṇa disappear, then, beyond that, He pervades all space, without interval, as his object. 1472. There, by the method stated, by cultivating it as access, He attains the first formless attainment, with infinite space as its object. 1473. Then, having mastered that, rising from it and reflecting, "This is an enemy to the proximate rūpa-jhāna." 1474. Having abandoned attachment to that infinite space, He proceeds to attain the second formless attainment, which is very peaceful. 1475. Then, pervading with the consciousness of the first formless attainment, He attains the second formless attainment, with infinite consciousness as its object. 1476. Then, not cultivating the consciousness of the first formless attainment, He attains the third formless attainment, with nothingness as its object. 1477. Then, seeing that third formless attainment as "peaceful," He attains the fourth formless attainment, with the third formless attainment as its object. 1478. One stuck in dung in a pavilion, another dependent on that; One outside, independent, and another dependent on that. 1479. By these four men, standing in order, The four (formless attainments) should be known by the meditator as similar. 1480. Thus, by differences in object, the cultivation of the formless is fourfold; But they do not speak of a difference in factors for these. 1481. They become progressively more refined, higher and higher in order, Just like the divine enjoyments of the Cātumahārājika devas and so on. 1482. Having cultivated the fourfold attainment as "immovable," With thoughts well-composed, and an unshakeable mind. 1483. Seeing things as they are, and realizing the supreme fruit, He is called an Arahant, liberated in both ways. 1484. Having known the forty kinds of meditation subjects, then The supernormal powers should also be understood. Ah, in the development of tranquility. 1485. Supernormal powers, divine ear, knowing others' minds; Recollection of past lives, divine eye, and others. 1486. Emanating from mental concentration, the five supernormal powers are declared; They are states of the fine-material sphere, belonging to the fifth jhana stage. 1487. The power of multiplying oneself, the power of transformation into a youth, and so on; The power of creating a mind-made body—these are the three kinds of supernormal powers. 1488. Divine and human sounds, Likewise, those far and near; That by which one hears, that is called the divine Ear-element. 1489. The knowledge of knowing others' minds is said to be The discerning of another person's mind, whether it is with lust or without lust, and so on. 1490. The knowledge of recollecting past aggregates is called; By that name, the knowledge of recollection of past lives. 1491. Beings passing away and being reborn, with form and without form; Likewise, human form, coarse, subtle, near. 1492. Far, manifest, and hidden, that by which yogis see; That knowledge of death and rebirth is called the divine eye. 1493. The knowledge of future events, and likewise, of deeds and their consequences; Because they are dependent on it, they are included in the divine eye. 1494. Thus, to attain the fivefold supernormal knowledge, a wise person; Having achieved the fifth jhana, has mastered it in five ways. 1495. And when the mind is concentrated, purified, free from defilements; Soft, workable, established in imperturbability. 1496. Having risen from the fifth jhana, which is the basis for supernormal knowledge; One should direct the mind towards the preparatory work for supernormal knowledge. 1497. Having reflected on each specific determination, and so on, as appropriate; Having performed the preparatory work, one should enter the foundational jhana. 1498. And having risen again, performing the preparatory work as before; The fifth supernormal knowledge arises for one who does so. 1499. Determining, transforming, creating as appropriate; Hearing sounds, knowing the minds of beings. 1500. Recollecting past lives, seeing good and bad destinations; Knowing the future, and the results of actions as they are. 1501. Thus, as it is possible The sage skilled in means, Endowed with supporting conditions, attains higher knowledge. 1502. The great yogi who has attained higher knowledge, With a mind purified, Having seen the three characteristics With ripened wisdom. 1503. Having gained the knowledge of the destruction of defilements, The unsurpassed sixfold higher knowledge; He is called a great Arahant, Endowed with sixfold higher knowledge. 1504. Thus, the forty kinds of meditation subjects, Which are pure, cleanse the defilements of the mind, Which the Fortunate One declared to be the right concentration, All of it, together with higher knowledge, has been briefly stated here. The sage should always consider this well with good understanding. 1505. Having thus developed this tranquility, Adorned with excellent virtues and taught, The wise attain the supreme, incomparable, Ultimate happiness and welfare, realized by the Buddhas. Here ends the tenth chapter, Called the Division of Remaining Meditation Subjects In the Discrimination of Name and Form. And thus, the entire division of tranquility development In the Discrimination of Name and Form is completed. 11. The Eleventh Chapter The Division of Insight 1506. The origins are twofold, The grounds are considered threefold; The applications are threefold, And the body is fourfold. 1507. The development there is threefold, In the formations, as appropriate; Taking two kinds of aspects, One contemplates the three characteristics. 1508. Eighteen kinds of aspects, Ten stages are distinguished; Threefold divisions accomplish The supreme three liberations. 1509. Penetration of the four noble truths, Seven or eight kinds of individuals; The destruction of defilements as appropriate, The four analytical knowledges. 1510. And the threefold attainments, And the cessation, likewise; The experts of the Dispensation call it The fruit of consequence. 1511. Thus, the wise speak of insight development; Now I will explain it, How, in due order. 1512. For the yogi who comprehends And investigates the ground-states, Insight arises Through mindfulness or tranquility. 1513. In the penetration of reality, And in the practice of the True Dhamma; The leaders say that the pair of wisdom and faith Is its driving force. 1514. The nature of the three realms understanding, grasping with conditions; This is called the knowledge of comprehension, considered the first stage. 1515. Comprehension from the group, seeing rise and fall; Is called the knowledge of investigation, spoken of as the second stage. 1516. The stage of knowledge of abandonment, is said to be the third after that; Thus, the knowledge of dissolution and so on, are considered the three kinds of stages. 1517. Here, by way of moment, continuity, and duration, it is spoken of; As impermanent, suffering, and non-self, the three kinds of application. 1518. Overcoming wrong views and doubts, the path and non-path; The four purifications are shown as the body. 1519. The determination of own characteristics, the decision of causal modes; The avoidance of the wrong path, and insight into the three characteristics. 1520. Thus, due to the distinction of characteristics, they are obtained even in one moment; The purifications are taught in this way, in a causal sequence. 1521. And that sequence of moral purification and so on; Is revealed for the purpose of mental purification and so on. 1522. Seeing the causal standing of visible phenomena; One, freed from obstacles, practices development. 1523. Yet, for the practitioner who has specially entered the path;