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of being fearful, the conditioned things, as they occur, oppress, and are terrifying. 1600. Having transcended the aspect of new arising, how can they be pleasant, having become subject to aging and death, and breaking up? 1601. Therefore, constantly contemplating the aspect of occurrence, seeing conditioned things as suffering, and abandoning desire for them. 1602. Then, free from accumulation, calm in agitation, happy, the yogi abundant in concentration is said to be tranquil. 1603. For one discerning the nature of the conditioned things as subject to activity, the sign and the occurrence appear as not-self. 1604. Produced not under control, occurring beyond one's power, weak in nature, without essence, how can they be a self? 1605. Thus understanding this, he perceives the characteristic of not-self; delighting in the taste of insight, he becomes abundant in urgency. 1606. Thus, the determination of each characteristic is established here and there by the inherent nature of the characteristics that occur. 1607. And in the same way, in manifest places, and in the causal roots, the discerning one establishes the characteristics by analysis. 1608. Indeed, conditioned things, seen in their arising and passing away, reveal their impermanence by their prior and subsequent distinction. 1609. And thus, the skilled one, discerning change, resolves upon that meaning produced by the sign and its result. 1610. Because it is the cause of the occurrence of suffering, the wise one sees the sign itself as an obstruction, by the rule of being terrifying. 1611. For if conditioned things depend on causes, then they will certainly be filled with great fear. 1612. They arise as phenomena of cessation, suffering as if pierced by a dart; afflicted by old age, perishing, they are destructive as if breaking apart. 1613. Therefore, impermanent Therefore, seen, they are consumed by the nature of suffering; For their conditioned nature, indeed, turns to suffering. 1614. Again, formations are impermanent, and established as suffering; By the rule of non-self, they reveal their own characteristic. 1615. How are they dependent on others, arisen from conditions, fragile; Or destined for ruin, afflicting, terrifying? 1616. Indeed, insight is threefold, by the distinction of direct apprehension; Impermanent, suffering, non-self— this is the determination here. 1617. And these, being threefold, distinguished by the mode of abandonment; How is the so-called Great Insight eighteenfold? 1618. Produced by a combination of causes, impermanent—this is the three characteristics; One who discerns impermanence, is freed from the perception of permanence. 1619. But for one who sees the sign established in impermanence; Being freed in the signless, it is the contemplation of the signless. 1620. For one who discerns the cessation of phenomena that are ceasing; Abandoning origination, it is the contemplation of cessation. 1621. Loose, indeed, without essence, weak, quickly perishing; Perceiving them as things subject to decay, one is freed from the perception of solidity. 1622. Contemplating that they perish, transcending self-acquisition; Abandoning accumulation there, like a mother giving birth to children. 1623. For one who discerns the alteration of things that do not endure; In changes and transformations, the perception of permanence fades away. 1624. Cultivating the object and the dissolution of the knowledge of that object; One is freed from the clinging to essence by higher wisdom. 1625. Thus, impermanence, and the signless, and cessation, and decay, and perishing; Perception of transformation, and contemplation of phenomena. 1626. The sevenfold distinction of contemplation, the seeing of the mode of impermanence; The wise explain for the breaking of the perception of permanence and so forth. 1627. Taking up each specific mode, and speaking extensively thus; And the distinctions following that characteristic are sevenfold. 1628. Abandoning the perception of pleasure, it is called the contemplation of suffering; Disgusted, it is the knowledge of disenchantment, dispassion, free from lust. 1629. Born as the un-wished-for, it is called, releasing aspiration thus; Clinging to non-attachment, contemplation of danger. anā. 1630. The five kinds of contemplation, this seeing of suffering; for breaking the perception of happiness and so on, is taught as arising. 1631. Contemplating as not-self, one is freed from self-perception; abandoning attachment to self, meditating again on emptiness. 1632. The two kinds of contemplation, the seeing of the not-self aspect; to illuminate the release from self-perception and attachment. 1633. Seeing the three characteristics in formations through relinquishment; abandoning the grasping of the conditioned, one rushes to the unconditioned. 1634. Contemplating with knowledge as it is, one is freed; from the attachment of delusion, one whose seeing is not distorted. 1635. Freed from the grasp of delusion, is the contemplation of reflection; abandoning non-reflection, by reflecting on the characteristic. 1636. Because of the fault called wrong view, manifesting as turning away; from the attachment of fetters, one who withdraws is freed. 1637. The knowledge of desiring release, is considered relinquishment; knowledge as it is, dependent on the aspect of conditions. 1638. The knowledge of equanimity towards formations, is the contemplation of reflection; it is called leading to emergence, turning away. 1639. And these four, destroying grasping and so on; striking the three characteristics, arise in such a way. 1640. That by which the yogi meditates on the three characteristics, taking a sign as the basis, thus arising; this, divided into eighteen kinds, the wise call insight meditation. 1641. This supreme and auspicious method of insight, shown according to the words of the Buddha; one who develops it, bringing supreme benefit to the mind, will attain the stainless state. Thus ends the section on insight in the analysis of name-and-form, the eleventh chapter. 12. The Twelfth Chapter The Analysis of the Ten Stages 1642. Thus divided into eighteen kinds, by abandoning the opposing factors; and by the difference in characteristics and aspects, meditation is of three kinds. 1643. Comprehension in groups, seeing rise and fall; knowledge of dissolution, knowledge of fear, and knowledge of danger. 1644. Likewise, knowledge of disenchantment, knowledge of desiring to be freed and equanimity regarding formations, and knowledge in conformity. 1645. Thus, by the distinction of states, it is shown in ten ways; and by the distinction of similar meaning, it is again collected in three ways. 1646. The three knowledges, such as comprehension, are called "as-it-is knowledge"; the three knowledges, such as fear, are called "disenchantment." 1647. Likewise, the desire to be liberated, etc., is indeed fourfold dispassion; again, it arises by contemplating the three characteristics. 1648. Emptiness, signlessness, and also the desireless; accomplishes the supreme three liberations, called the path. 1649. Thus, for one wishing to develop, it explains in due order; how, by the division of ten states, one undertakes. 1650. First, one is purified, indeed by purity of virtue; and by reaching access and absorption, one stands in purity of mind. 1651. Having grasped name and form, with their conditions, by their nature; having attained purity, from the overcoming of doubt, thereafter. 1652. Having comprehended the aggregates, past, future, and present, with defilements, in groups, one should comprehend the three characteristics. 1653. From taking and laying down, from going to growth and decay; also from food, from season, from kamma, and also from mind. 1654. Also from the nature of phenomena, from the seven kinds of form, one should lead; from groups, from pairs, from momentary succession. 1655. Removing wrong view, and likewise removing conceit; overcoming craving, one should lead from the seven kinds of name. 1656. If they were permanent, they would not cease, if they were pleasant, they would not afflict; if they were self, they would be under control, because of their absence, they are not such. 1657. Indeed, formations arise, when their conditions arise; therefore, produced by conditions, they are bound to break up. 1658. Realizing that formations are impermanent in the sense of decay, are suffering in the sense of fear, are non-self in the sense of being coreless. 1659. At times, comprehend form, at times, comprehend name; within and without, then by summary and detail. 1660. Comprehending by the distinction of how they appear, by accumulation; the wise one develops this comprehension in groups. As he thus reflects, his mind becomes workable; And the formations become well-established, and the development purifies. Thereafter, discerning, the wise one comprehends; The arising and passing away of the aggregates in their present nature. By actions of craving and delusion, The nature of the five aggregates; Form arises from nutriment, Feeling and the rest from contact. And seeing that consciousness arises from name-and-form; From its conditionality, there is the seeing of the aggregates' arising. And from the cessation of craving and the rest, Cessation is seen; Thus, it is twentyfold, The seeing of passing away therein. But seeing the characteristic of arising and passing away; Moment by moment, their arising and passing away is seen in ten ways. Thus, the division is fiftyfold, The arising and passing away of the aggregates; And the division of sense bases and so on, Should be applied appropriately. Thus observing the aggregates, sense bases, and elements; The wise one develops in many ways: 'impermanent, suffering, non-self'. For one thus devoted to development, seeing the factors of enlightenment; Appear and proceed,