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300. The simile of a foam-lump, a bubble, a mirage; A plantain tree, and an illusion, should be known for the aggregates in order. 301. Their similarity is brought together by their inability to withstand crushing, Their momentary beauty, their enticing nature, their lack of essence, and their deceptive quality. 302. These are the aggregates with taints, the aggregates of clinging, and the aggregates without taints; Among these, the former are objects of suffering, suffering, burdens, and devourers. 303. These aggregates are impermanent and so on; they are destroyers, fearful, And due to their nature of unhappiness, they are like a drawn sword. Thus, in the Summary of Truths, the section on miscellaneous methods of the aggregate of consciousness, The Fourth Chapter chapter. 5. Fifth Chapter Elucidation of the Concept of Nibbāna 304. The destruction of lust and so on is said, Nibbāna, characterized by peace; It is sufficient for one afflicted By the suffering and heat of saṃsāra to find peace. 305. Mere destruction is not Nibbāna, Because of the word "profound" and so on; For it is not the word for the non-existence Of a hair, for example. 306. "Destruction" is said of the path, This destruction is the attainment thereof; Like Arahantship, it is permanent, Being without arising and ceasing. 307. The conditioned and the conventional Are not the object of knowledge; One should cut off defilements from that basis, The unconditioned is to be desired. 308. One who wishes to attain that peace, Should undertake the six purifications; The purification of knowledge and vision Is to be accomplished by one desiring welfare. 309. The fourfold purification of morality Is of the nature of volition and so on; Concentration with access Is called purification of mind. 310. Having accomplished these first two purifications, One should establish that name is bending, And form is not self or other such things. 311. Just as fire, though not existing, Comes into being through the coming together Of a gem, fuel, and sun; So too is the mind, through the coming together Of objects and so on. 312. Just as a cripple and a blind person, Unable to go separately, Go when united; So too do name and form function. 313. The view that there is no self or other Apart from name and form; Because it purifies wrong views, Is called purification of view. 314. In the beginning, these two (name and form) Are due to ignorance, craving, clinging, and kamma; Form arises from kamma and so on, Name from objects and so on. 315. Since it is not always, everywhere, for everyone, The same, therefore, One sees that there is no self or other Eternal cause without a cause. 316. The wisdom by which one thus resolves doubts Regarding conditions, Because it is seen, that purification Is called purification by overcoming doubt. 317. Having known and fully understood this, One strives in this matter; Always diligent for the purification Called full understanding. 318. Grouping the aggregates according to The three times and so on; One thus first discerns them as Impermanent, suffering, and non-self. 319. The aggregates are impermanent in the sense of destruction, They are suffering in the sense of fear; They are non-self in the sense of being without essence. no, thus one sees again and again. 320. With the forty aspects of impermanence and so on, one discerns; For the manifestation of characteristics, and for the aggregates in their entirety. 321. And if it is not accomplished thus, the sharp-sensed one, in nine ways; From the two sevens, rightly discerns form and non-form. 322. Form, from its taking and laying down, from its going to growth and decay; One discerns by its being food and so on, and also by its nature as form. 323. Name, from its being a cluster, from its moment, and from its sequence; One sees the uprooting of views, conceit, and craving, and so on. 324. From the cause of ignorance, craving, and kamma, form arises; Without food, with contacts, the three of feeling and so on arise. 325. By these very things, without contact, And with name and form in excess; The mind, from the cessation of causes, that very one, Passes away, of that very one. 326. Thus, from the cause and arising, and from the momentary arising and passing away; Thus, with fifty aspects, one sees arising and passing away again. 327. For the yogi thus engaged, seeing arising and passing away; Defilements appear, by their nature and by their cause. 328. These are radiance, joy, tranquility, happiness, equanimity; Mindfulness, rapture, determination, and craving, said to be ten. 329. From the basis of craving, view, conceit, and grasping, these are thirtyfold; The fool, when they arise, wavers, seeing a path where there is no path. 330. Vipassanā has entered the path, then the wise one now; Sees that it is not the path, because of their being objects of grasping. 331. Seeing the defilements, subject to impermanence and so on, with their arising and passing away; The seeing that has entered the path is called the path. 332. Having distinguished the path from the non-path, the wisdom that has thus arisen; Called the knowledge of path and non-path, that is the fifth purification. 333. For the purification of abandoning and full understanding, for the accomplishment of purity from the beginning; Now one strives to the end for the purification of discernment and full understanding. 334. That new knowledge arises, that purification, in sequence, of arising- And-passing-away and so on, for one who strives, there are nine here. 335. Because of continuity and because of being covered by compactness; The characteristics are not clear, vipassanā is defiled. 336. Therefore, one discerns again and again arising and passing away; By that, impermanence and so on... seeing, he should attain supreme skill. 337. Having revolved, for one who sees by arising, standing, etc., knowledge stands only on dissolution; then it would be the mind of dissolution. 338. When for one thus seeing dissolution, the three existences appear, fear arises like a lion's roar, then the contemplation of terror is gained. 339. When existence is seen as full of danger, like a burning house of aggregates, then the contemplation of danger is gained. 340. When, having seen the danger in formations, the mind does not delight in existences, etc., then the contemplation of disenchantment is gained. 341. When your knowledge desires to be freed from all conditioned things that have come into being, like fish, etc., from nets, etc., then the mind desiring release is gained. 342. The mind seeing formations as impure, impermanent, suffering, non-self, eager to abandon them, is the contemplation of re-examination. 343. It is said here, for the sake of skill, for the arising of all knowledge, like the simile of the greedy hunter with the snake's perception of fish. 344. Seeing greatly and intensely the emptiness from self and what belongs to self, in two ways, by "I am not anywhere," etc., and in four ways, and in six ways, and in many ways. 345. Having approached the turning fire, the mind regards the conditioned like a sinew; just as one who has abandoned his wife regards faults, so he regards it with equanimity. 346. So long as the mind stands in the characteristic of even those full of danger, it does not see the shore, like a sea-bird. 347. This knowledge of equanimity regarding formations is insight that has reached its peak; it is called "leading to emergence" and "conducive." 348. Having attained the door to liberation, it establishes noble individuals; and in the various kinds of jhana factors, etc., it acts as a basis, etc. 349. If the yogi's emergence is indeed from impermanence, due to the abundance of purification and liberation, he would have a keen faith-faculty. 350. And if that (emergence) is from suffering and non-self, they would be, in order, due to the abundance of tranquility and knowledge, having keen faculties of concentration and wisdom. 351. If the emergence from non-self is designated as having wisdom as its burden, that from the others (impermanence and suffering) is having faith as its burden, due to strong adherence. 352. Two, having keen faith and tranquility, would be followers of faith; in the beginning, in the middle, in the places, in the six, those liberated by faith. The other, the Dhamma-follower, one attained to view, in the infinite; Freed by wisdom, at both ends, and they are non-jhanic and jhanic. Even of keen faith, the state of being freed by faith is spoken; In the Visuddhimagga, of the moderate, the state of being a body-witness, among the eight. That which is said in the discourse on liberation, for the Arahant of keen wisdom; And this state of being attained to view, and that is not in the Abhidhamma. All of them, of the eight liberations, if they are gainers among the six moderate ones; They would be body-witnesses at the end, those freed in both ways. The conformities, four, three, or two, indeed they are; In the path's cognitive series, according to the dull, moderate, keen, and very keen. In the Visuddhimagga, four are rejected in every way; Thus, because it is said in the Aṭṭhasālinī, thus it is spoken. Even the fault of proximity to bhavaṅga, by not occurring, due to its firmness; Thus, in the knowledge and vision of the path, the ascetic obtains purity. Like an advertence of the path, of the sixth and seventh purities; In between, having begun peace, by them, the change of lineage arises. Cutting off the three fetters, the path arises from that; The fruits, one, two, three, from that, having transcended what is said. Thus, to one developing, there is the attenuation of lust and hatred; The second path, its fruit from that, the Once-returner, one who has attained that fruit. Thus, to one developing, in the arising of the destruction of lust and hatred;