English
When entangled in what is hard to abandon, in the meeting of fetters and latent tendencies; In the grasping of craving and clinging, in the attachment of delight and passion. 1747. Stiffened by views, conceit, and intoxication, constantly bound by the snare of greed; In the great fortress of fetters, which has been elaborated for a long time. 1748. He truly releases the formations, as if shaking off a snake; By contemplating the characteristics, subtly and wisely. 1749. Therefore, taking a neutral stance, for a release without attachment; Like a bat examining a fruit on a tree, he investigates especially. 1750. Like cotton being beaten, beating it again and again; And like grinding a fragrance, grinding it thoroughly. 1751. "Impermanent, suffering, non-self"— mindful, well-composed; Striking and penetrating, he discerns the characteristics. 1752. For him who thus discerns, the knowledge of reflective contemplation— This is called subtle knowledge, investigating, by the skilled ones. 1753. Thus rightly discerning, having realized the three characteristics; By their true nature, he contemplates them just so. 1754. Indeed, formations are impermanent, though formerly taken as permanent; They are suffering, though seen as pleasure, and non-self, though taken as self. 1755. Impermanent, suffering, and non-self, and conditioned in every way; And phenomena that cannot be obtained, and likewise acting without will. 1756. Mere elements, dependent on others, devoid of self-mastery; Brought under the sway of death, their range destroyed by clinging. 1757. The designation "I" or "mine," or "another" or "another's"; Or "self" or "what belongs to self," in reality exists nowhere. 1758. Just as from a collection of parts, arises the word "chariot"; So when the aggregates exist, there is the convention "being." 1759. There, foolish, unwise people, conceive a self; But for one who sees, there is nothing, neither internally nor externally. 1760. Happy, suffering. O, where is there a 'person'? In reality, nowhere is there one; formations are of that nature. 1761. Being born, decaying, and dying, these are conditioned things; They themselves are suffering, not for anyone's suffering. 1762. Indeed, only suffering arises, suffering persists and ceases; Nothing arises apart from suffering, nothing ceases apart from suffering. 1763. Here there is nothing to grasp, this is an expansion of delusion; The aggregates of what has ceased, are of useless arising. 1764. Let formations be impermanent, or suffering, what is that to me? Or non-self? The knowledge of equanimity towards formations proceeds. 1765. Thus seeing things as they are, up to their dissolution and beyond; Taking the essence of development, insight becomes mature. 1766. In the inevitable conclusion of dissolution, determined by fear and danger; Becoming disenchanted and dispassionate, one regards with equanimity through reflection. 1767. There, like urine and feces, like a discarded lump of spittle; Like an abandoned foreign child, like an abandoned wife. 1768. Regarding with equanimity through reflection, both the ongoing and the sign; In all conditioned phenomena, or in destinies, wombs, and existences. 1769. Like water on a lotus leaf, like a mustard seed on a needle's point; Like a thrown chicken feather, like a frog in a fire. 1770. The mind is not extended, nor does it cling or become bound; Attachments recede, it turns away from the cycle. 1771. Like one afflicted by heat desires coolness, Like one hungry desires food; Like one thirsty desires drink, Like one sick desires great medicine. 1772. Like one afraid desires a safe haven, like one poor desires a great treasure; Like one lost desires the right path, and like an island in the ocean. 1773. That which is ageless, deathless, ultimate, unconditioned, taintless; The state of the cessation of all suffering, Nibbāna, one longs for. 1774. And this insight, leading to emergence, having reached its peak; Like a bird seeing the shore, it proceeds favorably. 1775. Seeing the non-arising and the signless, continuously; Like a bird leaving a fruitless tree, one emerges from the conditioned. 1776. U Access concentration, sense-sphere development; This worldly path is freed, preliminary insight. 1777. Thus matured in due course, the developed meditation, Abandoning formations, rushes into the unconditioned. 1778. It generates the unsurpassed path through special cultivation. Born from the friction of wood, like a brilliant smokeless flame. 1779. As the sun rises, preceded by dawn, So too, preceded by insight, the path-state proceeds. 1780. And thus proceeding, having Nibbāna as its object, By the name of the three liberations, completely, as is fitting. 1781. In the defilement-tainted continuum, striking it, it departs. A single moment of consciousness arising, like a thunderbolt striking a mountain. 1782. In the manner stated before, one should speak of the absorption method. By the distinction of the base-jhana, there is a regulation of jhana factors. 1783. Having preparation, access, and conformity as their objects, whatever characteristic or mode, They proceed, seeing with insight. 1784. Then the Gotrabhu (change of lineage) takes Nibbāna as its object and arises. Therefore, it is said to be "emergence from the aggregates." 1785. Then the path, from defilements, proceeds, being liberated. Therefore, it is emergence from both aggregates and defilements. 1786. Two or three fruits arise after that. Cutting off the life-continuum, reflection arises. 1787. The path, the fruit, and Nibbāna, the wise one reflects upon. The abandoned defilements and the remaining ones, he may or may not reflect upon. 1788. Having developed the first path, standing in this first fruit, Then taking up again, mind-and-matter as before. 1789. And seeing with insight in due course, again, as is fitting, He attains in sequence the Once-Returner and so on. 1790. In this way, in this development of ripened distinctions, In this meditation developed by Buddhas and their disciples, The path, which crosses the ocean of existence, rescues, O great sage, (the path) which crosses the ocean of virtues. 1791. Thus this ten-fold division of meditation, Having developed it in due course, bringing supreme welfare, They attain the state that is ageless and deathless. irāya, The wise abandon all defilements. Thus ends the twelfth chapter, called the Division of Ten Stages in the Analysis of Mind and Matter. 13. Thirteenth Chapter Division of Consequential Fruits 1792. Hereafter, I shall speak of the consequence of insight, and the penetration of the Truths, in due order. 1793. Full understanding, abandoning, realization, and development; Thus, four kinds of functions are said to exist for the Truths of suffering and so on. 1794. All that will be done at the time of the path; thereafter, How is it said to be done in the fruit, due to the function of subsidence? 1795. Like a palm tree with its crown cut off, with defilement-roots cut off, The aggregates are not a basis for the arising of perversions. 1796. Due to the absolute opposition of the four paths, Defilements do not arise again, like burnt seeds. 1797. By the special meaning of leading out, they are causes for each other; The path itself develops the path, whether it arises or again. 1798. In the continuum of the path's arising, it is called development; That function is completely accomplished by the present moment. 1799. Thus, the three Truths are penetrated by their function; The path, realizing Nibbāna, does so simultaneously in one moment. 1800. Here, due to the performance of the function, it is called penetration; And this path accomplishes that, leading out to the peaceful realm. 1801. Having abandoned the conditioned things, the path, aiming at Nibbāna, Is said to be the accomplishment of the function in the Truths, as leading out. 1802. Indeed, the path itself leads out; the others are its helpers; The jhāna factors are those that apply, the factors of enlightenment are those that awaken. 1803. Therefore, they especially declare its emergence; How from aggregates and defilements, by the three liberations. 1804. Having made no clinging, wherever, however, Having grasped the nature of the planes, and then having insight. 1805. If emergence from anything whatsoever, is from impermanence; Being abundant in resolution, by the special faculty of faith. 1806. Leading out by the signless liberation, the seven persons A faith-follower is first, in the middle, one liberated by faith. At the end, one liberated by wisdom, thus the Tathāgatas call him; that person, having seen formations as suffering, rises up from them. Having become abounding in tranquility, from gaining the faculty of concentration; just so, by the signless, departing, he would be three-fold. Having risen up from non-self, by means of abundant understanding; then by emptiness departing, by the distinction of the wisdom faculty. A Dhamma-follower is first, thereafter, one attained to view; at the end, one liberated by wisdom, that too the wise explain. By the distinction of the imperturbable foundation meditation, named mind-body; having realized Nibbāna, in the middle are six body-witnesses. From the formless and by the path, by the imperturbable and from form; liberated, an Arahant liberated in both ways would be. Having become the three doors to liberation, thus achieving emergence; and the seven types of persons, insight accomplishes. Faith is resolved, and faith, according to the true nature of things; in all knowable phenomena everywhere, and wisdom penetrates. Therefore, both faith and wisdom have the characteristic of determining the object; and this insight into the three characteristics is established in objects. Therefore, the yogi whose faculty is faith, having seen the gross characteristic;