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delighting at the foot of Cittakūṭa mountain, does not delight in a filthy pit at the entrance of an outcast village, but delights only in the seven great lakes; even so, this royal swan of a yogi does not delight in formations that are well-perceived as disadvantageous and subject to breaking up. But being endowed with delight in development and pleasure in development, he delights only in the seven contemplations. And just as, a lion, king of beasts, put into a golden cage, does not delight, but delights only in the Himalayas, three thousand yojanas wide; even so, this lion of a yogi does not delight even in the three kinds of happy existences, but delights only in the three contemplations. And just as, the Chaddanta, king of nāgas, all-white, seven-footed, endowed with psychic power, moving through the sky, does not delight in the midst of a city, but delights only in the Chaddanta lake-thicket in the Himalayas; even so, this noble elephant of a yogi does not delight in any formation, but delights only in the state of peace, seen in the manner of "non-arising is safety" and so forth, and his mind is inclined, bent, and tending towards it. The knowledge of contemplation of dispassion is finished. established. 755. This knowledge, however, is one in meaning with the two preceding knowledges. Therefore, the ancients said: “The knowledge of the appearance of terror, being one, receives three names: because it sees all formations as terrifying, it is called the knowledge of the appearance of terror. Because it generates danger in those same formations, it is called the contemplation of danger. Because it arises as disgust in those same formations, it is called the contemplation of disgust.” And it is also said in the Pāli: “The wisdom in the appearance of terror, the knowledge of danger, and the disgust – these phenomena are one in meaning, only the expression differs” (Paṭi. Ma. 1.227). Discourse on the Knowledge of Desire for Deliverance 756. With this knowledge of disgust, this noble son, being disgusted, wearied, and displeased with all formations, which are subject to becoming, birth, destination, consciousness-abode, and sentient beings’ dwellings, and are of various kinds, his mind does not cling, does not stick, does not bind to even a single formation; it desires to be freed, desires to escape from all formations. Like what? Just as a fish caught in a net, a frog in the mouth of a snake, a wild fowl put in a cage, a deer caught in a strong snare, a snake in the hand of a snake-charmer, an elephant stuck in deep mud, a Nāga king in the mouth of a Supaṇṇa, the moon entered into the mouth of Rāhu, a man surrounded by enemies – these and others desire to be freed, desire to escape from that situation. In the same way, the mind of that yogi desires to be freed, desires to escape from all formations. Then, for him, whose attachment to all formations has vanished, and who desires to be freed from all formations, the knowledge of desire for deliverance arises. The knowledge of desire for deliverance is completed. Discourse on the Knowledge of Contemplation by Reflection 757. He, desiring to be freed from all formations, which are subject to becoming, birth, destination, abode, and dwelling, and are of various kinds, in order to be freed from all formations, again grasps those formations by applying the three characteristics with the knowledge of contemplation by reflection. He sees all formations as impermanent, so long Because it is timeless, because it is limited by arising and passing away, because it is perishable, because it is unstable, because it is fragile, because it is impermanent, because it is subject to change, because it is without essence, because it is dissolution, because it is conditioned, because it is subject to death— for these reasons, he sees it as impermanent. Because it is constantly oppressed, because it is suffering, because it is a basis for suffering, because it is a disease, because it is a boil, because it is a dart, because it is an affliction, because it is an ailment, because it is a calamity, because it is a misfortune, because it is fear, because it is a danger, because it is without protection, because it is without shelter, because it is without refuge, because it is a disadvantage, because it is the root of affliction, because it is a slayer, because it is with defilements, because it is bait for Māra, because it is subject to birth, because it is subject to aging, because it is subject to sickness, because it is subject to sorrow, because it is subject to lamentation, because it is subject to despair, because it is subject to defilement— for these reasons, he sees it as suffering. Because it is impure, because it is foul-smelling, because it is loathsome, because it is repulsive, because it is unworthy of adornment, because it is ugly, because it is disgusting— for these reasons, as a concomitant of the characteristic of suffering, he sees it as unattractive. Because it is alien, because it is empty, because it is void, because it is ownerless, because it is without a master, because it is not subject to control, because it is not amenable to one's will— for these reasons, he sees it as not-self. 758. When he thus sees, the formations are understood by him, having applied the three characteristics. Why does he thus understand them? For the purpose of accomplishing the means of release. Here is an analogy: A certain man, thinking, "I will catch fish," took a fish-trap and set it in the water. He put his hand into the opening of the trap and, taking a snake by the neck in the water, was delighted, thinking, "I have caught a fish." He, thinking, "Indeed, I have found a great fish," lifted it up and, seeing it, recognized it as a snake by seeing its three marks of good fortune. Frightened, seeing the danger, he became disgusted with the capture and, wishing to release it, made a means of release. Starting from the head and neck, he unwound his hand, lifted his arm, and swung it two or three times above his head, making the snake weak. Then, saying, "Go, wicked snake!" he released it and quickly climbed onto the bank of the pond, looking back along the path he had come, thinking, "Indeed, I have been released from the mouth of a great snake!" He stood. There, like that man, crying "A fish!" taking a snake by the neck, a time of joy; so too for this yogi, from the very start, having gained existence, a time of joy. Like that man, swiftly pulling the head from its mouth, seeing the three auspicious signs; so too for this yogi, making a clear analysis, seeing the three characteristics in formations. Like that man's time of fear; so too for this yogi, the knowledge of the manifestation of fear. Then, like seeing danger; so too the knowledge of contemplating danger. Like disgust at grasping; so too the knowledge of contemplating disgust. Like the desire to release the snake; so too the knowledge of the desire for release. Like making a means of release; so too, by the knowledge of contemplating reflection, the superimposition of the three characteristics onto formations. Just as that man, having twisted the snake, made it weak, turned it away, made it unable to bite, and released it well; even so, this yogi, by superimposing the three characteristics, having twisted formations, made them weak, made them unable to reappear again as permanent, pleasant, beautiful, or self, and releases them well. Therefore it is said: "He comprehends thus for the purpose of accomplishing the means of release." 759. By this much, the knowledge of reflection arises in him. Regarding which it is said – "When contemplating impermanence, what knowledge of reflection arises? Suffering. When contemplating non-self, what knowledge of reflection arises? When contemplating impermanence, the knowledge of reflection regarding the sign arises. When contemplating suffering, the knowledge of reflection regarding the occurrence arises. When contemplating non-self, the knowledge of reflection regarding both the sign and the occurrence arises." And here, 'reflection on the sign' means knowing the sign of formations as 'impermanent, temporary' by way of the characteristic of impermanence. And although knowledge does not arise first by knowing later, yet by way of conventional speech, it is said thus, like 'depending on mind and phenomena, mind-consciousness arises,' and so on. Or, by way of unity, both the former and the latter Having made one, it should be understood as thus said. In this way, the meaning should be understood in the other two terms as well. The knowledge of contemplation by reflection is finished. The Discourse on the Knowledge of Equanimity Regarding Formations 760. Thus, having grasped with the knowledge of contemplation by reflection that "all formations are empty," he again grasps the two-fold emptiness: "This is empty of self or what belongs to self." Thus, seeing neither self nor anything else existing as his possession, he again grasps the four-fold emptiness spoken of here: "I am not anywhere, nor am I anything to anyone; nor is there anything of mine anywhere, in anything." How? For this "I am not anywhere" means he sees no self anywhere. "Nor am I anything to anyone" means he sees his self not to be brought into the state of being anything to anyone else. Thinking it a brother in the place of a brother, or a friend in the place of a friend, or a possession in the place of a possession, he does not see it to be brought. This is the meaning. In "nor is there anything of mine anywhere," setting aside the word "mine" for now, "nor anywhere" means he does not see the self of another anywhere. This is the meaning. Now, bringing in the word "mine," "is there anything of mine in anything?" means he does not see the self of another as existing in the state of being anything of his. Whether as a brother in the place of his brother, or a friend