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is requisite-reliance-virtue. Being fourfold, by way of teaching, restraint, seeking, and reflection, and being pure, it is called the fourfold purity of virtue. 50. Purity of mind is so called because of purifying the mind by bringing about its freedom from hindrances, because it is designated by the heading 'mind', and because it is pure. 51. The characteristics, etc., thus stated as: "The common nature of phenomena is the characteristic, the accomplishment of function is the function, the mode of manifestation is the manifestation, and the result is the proximate cause." By way of detailed explanation, such as: "contact has the characteristic of touching, earth has the characteristic of hardness," and by way of brief explanation, such as: "mentality has the characteristic of bending, materiality has the characteristic of being afflicted," the comprehension, having delimited by way of individual characteristics, etc., is the determination of the truth of suffering. This is called purity of view, because it is the view by seeing "there is no self apart from mentality and materiality," and it is purity because it purifies the defilement of self-view. 52. Comprehension of conditions means: Mentality and materiality, at the time of rebirth, arise by way of the causes of ignorance, craving, clinging, and kamma. And in the course of existence, materiality arises by way of kamma, mind, temperature, and food as conditions. And mentality arises by way of eye, form, etc., as support, object, etc., as conditions. And especially, wholesome states arise by the fourfold accomplishment of wise attention, etc. Unwholesome states arise by the opposite of that. Resultant states arise by way of wholesome and unwholesome kamma. Adverting arises by way of life-continuum, etc. Functional impulsion arises in the continuum of an Arahant. And adverting arises; thus, the kamma, etc., established by direct perception, etc., of the arising of mentality and materiality in the three times, by way of common and uncommon conditions... the overcoming of doubt, is called purification from doubt, because of overcoming and transcending the sixteen kinds of doubt, such as “was I in the past?” and the eight kinds of doubt, such as “does one doubt the Teacher?” and because of purifying the defilement of wrong views that are causeless or have wrong causes. 53. Then, after the comprehension of conditions, in the name-and-form phenomena, which are comprehended in that way, by way of the definition of their individual characteristics, and by way of the definition of their conditions, which belong to the three realms, excluding the supramundane, and are divided into past, future, and present, taking up the method of aggregates, etc., as presented by way of the five aggregates, six doors, six objects, and phenomena occurring at the six doors, etc., taking up the method of aggregates, etc., and summarizing them by way of groups and bundles: the form that arose in the past, ceased in the past itself. The form that will be in the future, will also cease right there. The present form, without reaching the future, ceases right here. Similarly, with internal and external, subtle and gross, inferior and superior forms, etc. Therefore, by the contemplating knowledge, which arises from the contemplation of the three characteristics, by way of being and non-being, arising and ceasing, oppression, and lack of control, and by way of the contemplation of groups, contemplating and purifying the three characteristics, that “impermanent” means not to be accepted as permanent, by way of destruction, because of going to destruction; “suffering” means by way of fear, because it causes fear; “non-self” means by way of being without essence, because of the absence of self-essence, etc. And that “the eye is impermanent… …the mind. Form… …mental phenomena. Eye-consciousness… …mind-consciousness are impermanent, suffering, non-self,” etc., by way of past, etc., time, by way of past, etc., continuity, and by way of past, etc., moments. When the contemplating knowledge has arisen, then regarding those same formations, “with the arising of ignorance, there is the arising of form; with the arising of craving, kamma, and nutriment, there is the arising of form; similarly, with the cessation of ignorance, there is the cessation of form…” down, with the cessation of craving, action, and nutriment, form ceases." Thus, in the form aggregate, and in the aggregates of feeling, perception, and mental formations, removing nutriment, and inserting contact, saying, "from the arising of contact, from the cessation of contact," and in the consciousness aggregate, inserting name-and-form, saying, "from the arising of name-and-form, from the cessation of name-and-form," in terms of the arising of conditions, and in terms of the cessation of conditions, and without naming conditions, by merely showing the characteristic of arising, and merely showing the characteristic of change in the present aggregates, and in terms of moments— thus, in each aggregate, in four ways in terms of conditions, and in one way in terms of moments— five ways of arising, and five ways of ceasing— by seeing arising and ceasing in these ten ways, with the knowledge of arising and ceasing in fifty aspects, for the yogi who has begun insight, who is contemplating arising and ceasing, the light, called radiance, emanating from the body, arising from the insight consciousness; the five kinds of rapture, such as minor rapture, co-arising with the insight consciousness; likewise, tranquility, of two kinds, in terms of body and mind, characterized by the calming of bodily and mental agitation; resolve, called the faculty of strong faith; exertion, called the enlightenment factor of energy, accomplishing the task of right effort; exceedingly refined happiness; knowledge, like a vajra released by Indra, being the insight into the three characteristics; mindfulness, called establishment, being the foundation of mindfulness, capable of recollecting things done long ago; equanimity, called the enlightenment factor of equanimity, co-arising with evenly progressing insight, being impartiality there; and equanimity of advertence at the mind's door— both kinds of equanimity— when radiance and the others arise, "Never before have such radiance arisen in me," and so on, in this manner, the subtle craving, the delight in form, making an attachment there— when these ten defilements of insight, such as radiance, arise, "Never before have such radiance and the others arisen in me; surely I have attained the path, I have attained the fruit." Not grasping: "These illuminations and so on, being objects of craving, views, and conceit, are not the path, but rather are defilements of insight; but the insight knowledge that is free from them and has entered the path is the path." Thus, from the determination and ascertainment of the characteristics of the path and non-path, from knowing the path and non-path, and from purifying the perception of path in what is not the path, is called the purification of knowledge and vision of path and non-path. "Up to conformity" means up to the knowledge of conformity with the truths. The nine insight knowledges (Visuddhi. 2.737 onwards) are: the knowledge of rise and fall, which knows the rise and fall of the aggregates; the knowledge of dissolution, which observes only the dissolution, having let go of the rise; the knowledge of fear, which observes the aspect of being fearful, like lions and so on, of things present as dissolution; the knowledge of danger, which observes the aspect of danger, like a burning house, of things thus observed; the knowledge of disenchantment, which proceeds by way of being disenchanted with the dangers seen; the knowledge of desire for deliverance, which proceeds by way of desiring to be freed from those three-fold mundane phenomena, like fish from a net; the knowledge of re-observation, which proceeds by way of repeatedly contemplating even the dangers seen, like a sea-bird, for the purpose of accomplishing the means of deliverance; the knowledge of equanimity regarding formations, which proceeds by way of equanimity towards those formations, even in the dangers seen, like a man who has abandoned his wife; and the ninth, the knowledge of conformity, called the knowledge of conformity with the truths, which proceeds as the forerunner in the path-process, conforming to the eight insight knowledges that have proceeded below by way of insight into the characteristics of impermanence and so on, and to the thirty-seven factors of enlightenment to be attained at the moment of the path above. These nine knowledges, because they are the path of practice for the purification of knowledge and vision, by way of knowing the three characteristics, by way of direct vision, and by being purified from their opposites, are called the purification of knowledge and vision of the path of practice. The ripening of insight is insight's ripening; this is the knowledge of equanimity regarding formations. Relying on that, depending on that. "Now absorption will arise"— thus, "now the mundane, called absorption..." at the moment of saying, "the higher path will arise." "Whatever" refers to one of the three, whatever it may be, taken by equanimity regarding formations. 56. Having reached the peak of insight, it has attained the summit. Being accompanied by adaptation knowledge, it is adaptive. That itself, being indifferent to formations, is equanimity regarding formations. Because it rises up from the lower realms and from the signs of formations, it goes to the path called rising up, thus it is "leading to emergence." 57. "Attaining" means reaching. 58. "Fully knowing" means knowing by defining, "this much is suffering, not less or more than this." "Realizing" means making it direct by making it an object.