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And the method of non-operation; And the method of suchness— These four methods are stated. 969. Those constantly afflicted By old age, death, sorrow, and so on; Due to the arising of influxes, Ignorance also arises. 970. Due to ignorance, formations arise, Just as before; Thus, the wheel of existence, without beginning, Is bound and unbroken. 971. That wheel, with craving and ignorance as its hub, With old age and death as its rim; With other aspects as its spokes, Is yoked to the chariot of three existences. 972. It has three times, three rounds, And likewise three connections as its spokes; Its teaching is adorned with four summaries, Profound methods. 973. With twenty divisions of aspects, And a collection of twelve aspects; The wise illuminate this conditionality As the stability of Dhamma. 974. This dependent co-arising, By the name of causal aspects; In brief and in detail, By various kinds of distinctions. 975. It generates the dependently arisen Through the arising of ignorance and so on; And through the cessation of ignorance and so on, It ceases completely. 976. It proceeds only by way of Cause and dependently arisen; Sa Some analyze, some grasp the conditions. 977. From the division of the Great Treatise on Universal Establishment; Some grasp, the twenty-four conditions. 978. Thus, in various ways, the grasping of conditions; Is known as the establishment of dependent mind-and-matter. 979. The knowledge of specific conditionality, the seeing of the mode of conditions; Is called the knowledge and vision of the reality of the Dhamma’s stability. 980. The purification of the defilement of doubt in the divisions of the three times; Is called the purification of overcoming doubt. Here ends the discourse on the purification of comprehension in the division of Nibbāna. The twenty-fourth chapter. The twenty-fifth chapter 25. The Discourse on the Growth of Insight 981. Having attained the purifications of virtue, mind, view, and overcoming doubt; One should then contemplate in groups. 982. Contemplation in groups, the knowledge of rise and fall; The knowledge of dissolution, the knowledge of fear, and thus the knowledge of danger and disenchantment. 983. The knowledge of desire for deliverance, the contemplation of re-observation; The equanimity regarding formations, and conformity, thus established in sequence. 984. This succession of ten knowledges is called insight; It proceeds regarding formations, striking at the three characteristics. 985. Therefore, one should first contemplate the three characteristics in groups; Having contemplated the aggregates, sense bases, and elements of the past and so on. 986. These aggregates are impermanent by way of destruction, suffering by way of fear; Not-self by way of being without essence, thus contemplating repeatedly. 987. As he thus contemplates, the three characteristics become manifest; Then the yogi sees in formations, by way of moment, continuity, and duration. 988. The rise and fall of present phenomena; He discerns there in fifty modes of wisdom. 989. From the rise and cessation of ignorance, craving, and kamma; From origination and cessation, the five are thus shown. 990. From nutriment for form, from contact for the three; From mind-and-matter for consciousness— all forty are thus combined. 991. Seeing here the characteristic of arising and the characteristic of dissolution; And from momentary arising— they become fifty. Thus, these are divided by way of aggregates, as arising and passing away; They should be appropriately joined with distinctions like sense bases and so on. For that yogi who thus sees both arising and passing away; The formations become manifest, and the three characteristics arise. And the qualities conducive to enlightenment, He sees them especially; Then the defilements arise, Based on the ten defilement-objects. Illumination, rapture, tranquility, and strong resolve, and exertion; Happiness, knowledge, mindfulness, equanimity, and attachment. In three ways, by way of craving, conceit, and wrong view-grasping, these (defilements); Enjoying, becoming elated, and clinging, he suffers. "I have attained the path, the fruit, and Nibbāna," thus the unskilled one; Thinking "I have awakened," the conceited one attains over-estimation. These are not the path and so on, Because they are objects of craving-grasping and so on; Craving, conceit, and wrong views are indeed defilements and obstacles. The seeing of the arising and passing away of the aggregates themselves, as before; Being focused on the three characteristics, is the path, a condition for Nibbāna. Thus, for one purifying the path and the non-path, it is accomplished; And the purification is called "Knowledge and Vision of Path and Non-Path." Similarly, another purification, the seeing of arising and passing away; Starting with this, is called "Knowledge and Vision of the Way." Afterwards, the wise one practices the seeing of arising and passing away, Up to the purification from defilement and distraction, as before. Thus, in the path of knowledge of contemplating arising and passing away; For one training, insight quickly matures. Abandoning the concept of arising, and focusing solely on passing away; For the delusion of arising and enjoyment, he dwells only on dissolution. Then, like a stream's current, like the water of the Ganges' flow; Like breaking blades of grass, like a flame's tip. Falling, and passing away, and breaking up, indeed formations; For one seeing these, the knowledge of contemplating dissolution is declared. Then the contemplation of fear, for one seeing "it is fearful"; And the knowledge of contemplating danger, seeing "it is dangerous." And the contemplation of disenchantment, for the yogi who is disenchanted; The knowledge of the desire for release, then to release. mistakenly. 1009. If it were constant, it would not cease, If it did not afflict, it would be pleasant; If the self could be controlled, Lacking that, they are not so. 1010. Thus, wishing to be well freed, Perceiving it directly from that; The knowledge of contemplation by reflection Is said to arise. 1011. Having well reflected, On the three characteristics in the formations; He perceives the formations, As well understood, just so. 1012. Impermanent, suffering, and non-self, Are indeed formations, and nothing else; Neither self nor what belongs to self, Neither "I" nor "mine." 1013. Therefore, being indifferent to them, Freed from delight and attachment; He looks on the formations with equanimity, Regarding self and what belongs to self. 1014. That knowledge, called equanimity regarding formations, Is said to be his; From that, what is directed towards emergence, Is called conformity. 1015. For him who thus regards with equanimity, The formations well understood, And the three characteristics well discerned; Insight has reached its peak. 1016. It proceeds concerning the phenomena of formations, For that period of time; Like a bird seeing the shore, Until it sees the other side. 1017. When it sees Nibbāna, Then it is taken as emergence; It is called leading to emergence, With conformity. 1018. Thus, for him who sees with insight, Purified by these two purifications; It is said that he fulfills, The path of insight. Here ends the discourse on the development of insight in the section on Nibbāna. The twenty-fifth chapter. The twenty-sixth chapter 26. Discourse on the Purification of Emergence 1019. For him who practices thus, When insight has reached its peak, And is called leading to emergence, Then indeed. 1020. Beyond preliminary, access, conformity, and change-of-lineage; Then comes the path, then the fruit, Then the life-continuum, then reviewing. 1021. The preliminary, access, and conformity, Constituting the range; Becoming the advertence to the path, The change-of-lineage occurs in Nibbāna. 1022. The fourth, or fifth, Or sixth, as appropriate; The path-impulsion apprehends, Nibbāna just once. 1023. Then the fruits, three, two, or one, In due order; The cessation of the remainder of the path, the emergence from the path. Here. 1024. Then the life-continuum falls, Cutting it, one reviews; Three or fivefold they are, As appropriate, so indeed. 1025. The path, the fruit, and Nibbāna, one certainly reviews; Inferior defilements and remaining ones, one may or may not review. 1026. Then again, the formations, contemplating as before; One attains gradually, the remaining path-fruits as well. 1027. There are called Nibbāna-fruit-path-insight; Emptiness, signlessness, and also desirelessness. 1028. By the name of emptiness-insight and so on, one indeed contemplates; As the doors to liberation, threefold they are thus divided. 1029. By the name of emptiness and so on, the liberations are considered threefold; Nibbāna, fruit, and path, and also attainments and concentrations. 1030. There, the noble person who has attained the first stage; He is called a Stream-Enterer, one with seven more existences. 1031. Having attained the second stage, named Once-Returner; He comes to this human world only once more. 1032. Having attained the third stage, he is called a Non-Returner; Not returning from the Brahma-world, for the arising of sensual desires here. 1033. Having attained the fourth stage, the Arahant, the foremost person; He is said to have extinguished the fire of suffering in this very life. 1034. Thus, noble persons, by virtue of their path and fruit stages; Are twofold, or fourfold, or eightfold by division. 1035. Liberated in both ways, By virtue of division and so on; These seven are divided, As appropriate, so indeed. 1036. From impermanence for the faith-dominant, from suffering as well; From non-self for the wisdom-dominant, thus the wise explain. 1037. Faith-follower at the beginning, faith-liberated in the middle;