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especially with skill. In what is defined by its own characteristics, established in the three characteristics; Desire seeks the essence in defiled formations. There, becoming foremost, the mind leaps forward; Intention implants, bringing it again and again. According to the nature of the object, then faith is resolved; Mindfulness becomes well-established, comprehending by its nature. Wisdom penetrates, concentrating, it discerns; Exertion, having taken hold, brings about development. Then one becomes joyful, with wishes fulfilled; Becoming abundant in delight, and with agitation calmed. Freed from distraction and restlessness, one becomes unshakeably concentrated; Equanimity then takes its stand on the path of development. Like a skilled charioteer mounted on a noble chariot; Like a lamp in the absence of wind, standing with a clear, single focus. Subtle, of refined form, like the edge of a razor as if; Grasping the womb of development, insight grows. 1678. For one who has attained penetration, As he thus discerns, A defilement arises, Consisting of ten defilement-objects. 1679. Light, rapture, tranquility, and conviction; Exertion, happiness, knowledge, mindfulness, equanimity, and attachment. 1680. When any of these arise, Having seen the great wonder that has arisen, One deviates from the path of insight, and then beyond. 1681. Distracted by self-conceit, Delighting in it, he appropriates it; He becomes conceited, Or he considers it unsurpassed. 1682. If the development is thus defiled, Or has fallen; The wise one, reflecting thus, Penetrates it. 1683. It is not pervaded by craving, views, and conceit, Because it is based on the characteristics; This insight is mundane. 1684. Views, conceit, and attachment, Are wrong paths and obstacles; The path is called purification, And insight is purified. 1685. Like a charioteer who, knowing well that the chariot is agitated, Sets right the distracted one that has entered the path, as before. 1686. Thus, the knowledge and vision That truly penetrates the path and the non-path, Is called purification of the path and non-path. 1687. The wise one, observing the manner of mental activity, Penetrating it well, then subtle and refined. 1688. Having freed from obstacles, Having awakened the factors of enlightenment; Developing the meditation, Again, arising and passing away. 1689. The intelligent one, having firmly established, Discerns the three characteristics; This is then called the knowledge of arising and passing away. 1690. Because of the distinctness of formations, Especially those with aspects; Because the three characteristics are seen, In formations, according to their nature. 1691. For one freed from obstacles, Through purification of the path and non-path; For one proceeding on the right course, Through purification of practice. 1692. Because the faculties are keen, Insight is mature; How does it, freed from arising, Stand in dissolution? 1693. When it is ascertained that the arising of phenomena Is dependent on conditions; Birth is followed by cessation. , it is certainly accomplished. 1694. From that arising, like the sun for benefit; They are seen as passing away, tending towards destruction. 1695. Completely passing away, for the delusion of arising and enjoyment; Mindfulness is established in phenomena, regarding their nature of dissolution. 1696. Past things are ceased, future things will cease; Present things are ceasing, thus one observes. 1697. Like a stream from a mountain peak, like water in a lotus pond; Like a lamp burning out, like a mustard seed on a needle's point. 1698. Like dew in the sun, like water in a sieve; Like a crushed foam ball, like a salt lump in water. 1699. Like a line drawn on water, like lightning in a cloud; Like water on a hot potsherd, like a bubble in water. 1700. Like cotton struck by wind, like waves reaching the shore; Like fruit freed from its stalk, like grass in a fire. 1701. Arising and decaying, dying continuously; Rushing towards cessation, falling towards dissolution. 1702. They are seen as departing, waning and disappearing; Formations are destroying, falling and perishing. 1703. This is called the knowledge of dissolution, by which knowledge one sees; The three kinds of insight pursue impermanence. 1704. Impermanence is evident in arising, passing away, and dissolution; From that, suffering and non-self are evident in fear, disadvantage, and disenchantment. 1705. Thus, by establishing dissolution, when the yogi sees the three characteristics; Formations appear to be fearful. 1706. As if pursued by wild animals, as if sinking in the ocean; As if seized by non-humans, as if surrounded by enemies. 1707. As if embraced by a black snake, as if attacked by a fierce elephant; As if fallen into a chasm, as if falling into a fire. 1708. Like great thieves caught in a crime, as if beheaded; As if impaled on a stake, as if crushed by a mountain. 1709. Fallen into the distress of birth, oppressed by old age and sickness; Crushed by the thunderbolt of death, partakers of great misfortune. 1710. Constantly struck by death, a burden of suffering Overwhelmed; Flowing with sorrow and despair, Prone to lamentation. 1711. By craving, views, and possessiveness, Beings here are infatuated; Bound by fear, as if bound, Freed, as if free from fear. 1712. Thus, in conditioned phenomena, Observing the arising of fear, They speak of it as "knowledge of fear," The great sages, freed from fear. 1713. Again, the conditioned things are fearful, They appear everywhere, Bringing constant harm, impermanence, and danger. 1714. Like a putrid cesspit, Like fire covered by ashes, Like water with ogres, Like food with poison. 1715. A forest teeming with wild beasts, A path with great fear of robbers, A great ship breaking apart, Like a crashing thunderbolt. 1716. Armed and arrayed with weapons, Stationed on the battlefield, Like a gathered great army, Directed to terrible misfortune. 1717. A chariot mounted on wheels, Being carried by a destructive force, A great undertaking at the world's end, Like a kalpa in its final stage. 1718. So too, these three worlds Are filled with great dangers, Burning with the eleven fires, Prone to agitation. 1719. Like a great forest ablaze, The abodes of beings, their births, destinations, and states Have become like Burning coal pits. 1720. The great elements are venomous snakes, The five aggregates are murderers, The eye and so on are empty villages, The objects of sense are village destroyers. 1721. Thus, this sphere of existence, filled with misfortune, This ocean of becoming, No shelter, no protection, no refuge, No haven is found. 1722. Here, foolish ones lament, Like fish caught on a hook, Carried by a great cart, Established in great fear. 1723. As soon as born, they decay, Afflicted by various misfortunes, Fallen into the whirlpool of calamity, Bound to death. 1724. Covered by the darkness of delusion, Overwhelmed by the four floods, Pierced by the dart of suffering, They are tormented, the destroyers. 1725. And thus, like a poisonous flower, Bringing forth various harmful fruits, A continuous oppression of suffering, Like an illness that has arisen. 1726. Like a furious venomous snake, Terrible, causing fear, Like a sword-slaughterhouse, full of violence, A state that piles up suffering. Like water bound by a dam, agitated by heat; Both arising and continuing, and the accumulation of signs. Seeing rebirth, knowledge considers it a danger; Therefore, one discerns no growth in the three realms. On the side of fear and terror, with many dangers as conditions; Contemplating the formations, one becomes dispassionate, without attachment. Like one wishing to live avoids poison, like a timid person avoids enemies; Like a Naga king avoids a Supaṇṇa, like a wealthy person avoids a thief. In the oppression of latent suffering, perceiving it as oppressive; It causes agitation, without joy, full of dangers and fears. Like a pure person avoids excrement, like one who has eaten avoids vomit; Like one well-anointed avoids a bad smell, like one well-bathed avoids dirt. Defiled by lust and hatred, putrid with the four intoxicants; A refuge for the base world's allurements, polluted by the poison of defilements. Loathing even the formations, the wise one does not delight in them; This detachment from delight, they call the knowledge of dispassion. Seeing the formations with fear and danger, again, the wise one; Becoming dispassionate from them, desires to be freed from them. Like fish caught in a net, like birds in a cage; Like a thief bound in prison, like a snake trapped in a basket. Like a great elephant stuck in mud, like the moon fallen into Rahu's mouth; Like a deer caught in a snare, so too in the prison of existence. Enveloped by ignorance, spread out as the five aggregates; Covered by the net of views, surrounded by perversions. Bound by the five hindrances, with the rising pillar of conceit; Deep with the precipice of craving, causing downfall and ruin. Giving rise to old age and sickness, like the appearance of a comet; Burning with anger and resentment, fuming with sorrow and despair. Obstructed by intoxication and heedlessness, dragged by craving for existence; Terrified by separation, constantly agitated by fear of misfortune. Constantly struck by the six objects, pounded at the doors of contact; Causing volitional actions, causing feelings and karma. Resounding with talk of what is unbeneficial, cherished by the demons of defilement; Culminating in the onset of death, bound, freed. What does it seek? 1744. Like fire that has flared up, like impurity that has been seized; Like a hungry ghost wanting to eat, like a weapon that has been drawn. 1745. For one who wishes to release the formations, which are seen as great suffering; The knowledge of desiring release, is said to have arisen. 1746.