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This method applies also to "having entered into formless things, he arises from both formless things and form." 786. Having entered thus: "Whatever is of the nature to arise, all that is of the nature to cease." Then, at the time of arising, he arises from the five aggregates with a single stroke. 787. One beginning. He discerns formations as impermanent. But since rising does not occur merely by discerning them as impermanent, they must also be discerned as suffering and as not-self. Therefore, he discerns them as suffering and as not-self. For him, thus practicing, when discerning as impermanent, rising occurs. This is called having entered into the impermanent, he rises from the impermanent. If, however, when discerning as suffering or as not-self, rising occurs for him, this is called having entered into the impermanent, he rises from suffering, from not-self. This method applies to other risings as well, having entered into suffering or not-self. 788. Here, whether one has entered into impermanence, or into suffering, or into not-self, and at the time of rising, the rising occurs from impermanence: All three persons are abundant in conviction, they attain the faculty of faith, they are liberated by the signless liberation, at the moment of the first path, they are faith-followers, in seven instances, they are faith-liberated. If, however, the rising occurs from suffering: All three persons are abundant in tranquility, they attain the faculty of concentration, they are liberated by the desireless liberation, everywhere, they are body-witnesses. For whom here the formless jhānas are the basis, he is liberated in both ways at the highest fruit. If then their rising occurs from not-self: All three persons are abundant in wisdom, they attain the faculty of wisdom, they are liberated by the emptiness liberation, at the moment of the first path, they are Dhamma-followers, in six instances, they are vision-attainers, at the highest fruit, they are wisdom-liberated. 789. Now, to clarify this insight leading to rising, along with the preceding and succeeding knowledges, twelve similes should be known. This is their summary: "The bat and the black snake, the house, the ox, the ogress, the child; Hunger, thirst, cold and heat, darkness and poison." These similes may be applied from the manifestation of fear to any knowledge whatsoever. But when applied in this context, from the manifestation of fear up to the knowledge of fruition, they are... is evident, therefore it is said that it should be brought here. 790. A bat: It is said that a certain bat, thinking, "Here I will find flowers or fruits," settled on a five-branched honey tree. It examined one branch but found no flowers or fruits suitable for taking. And just as one, so too the second, the third, the fourth. It examined even the fifth branch but found nothing. It thought, "This tree is indeed fruitless, there is nothing here suitable for taking," and abandoning its attachment to that tree, it climbed up a straight branch, poked its head through the space between the branches, looked upwards, flew into the sky, and settled on another fruit-bearing tree. Here, the bat should be seen as the meditator, the five-branched honey tree as the five aggregates of clinging, the bat's settling there as the meditator's absorption in the five aggregates. Its examining each branch and finding nothing suitable for taking, and then examining the remaining branches, is like the meditator contemplating the aggregate of form, finding nothing suitable for taking there, and then contemplating the remaining aggregates. Its abandoning attachment to the tree, thinking, "This tree is indeed fruitless," is like the meditator's three knowledges of desire for release, etc., having become disgusted with all five aggregates by seeing the characteristic of impermanence, etc. Its climbing up the straight branch is like the meditator's adaptation knowledge. Its poking its head out and looking upwards is like the change-of-lineage knowledge. Its flying into the sky is like the path knowledge. Its settling on another fruit-bearing tree is like the fruition knowledge. 791. The simile of the black snake has already been stated in the knowledge of contemplation. In the comparison here, the snake's release is like the change-of-lineage knowledge, the position of one looking at the path from which one has escaped is like the path knowledge, and going and standing in a safe place is like the fruition knowledge—this is the distinction. 792. A house: It is said that a householder, having eaten in the evening and gone to bed and fallen asleep, found his house on fire. He awoke, saw the fire, and thought, "It would be good if I, being afraid, were not burned thinking 'I might escape', looking for a path, seeing it, escaping, and quickly going to a safe place and standing there. There, just as a householder, having eaten and gone to bed, falls asleep, so is the grasping of 'I' and 'mine' in the five aggregates by an ignorant ordinary person. Awakening and seeing fire, like a frightened person, is the knowledge of the appearance of terror, having practiced the right path, and seen the characteristics. Looking for the escape path, is the knowledge of the desire to be free. Seeing the path, is adaptation knowledge. Escaping, is lineage-changing knowledge. Going quickly, is path knowledge. Standing in a safe place, is fruit knowledge. 793. 'Cattle' – It is said that a certain farmer, having fallen asleep at night, had his cattle enclosure broken into and his oxen escaped. In the early morning, he went there, looked, and knowing they had escaped, followed their tracks and saw the king's oxen. Thinking 'These are my oxen,' he was bringing them, but in the morning, realizing 'These are not my oxen, they are the king's oxen,' he became frightened, thinking, 'Before the king's men seize me as a thief and bring me to ruin and destruction, I will escape!' So, abandoning the oxen, he quickly fled and stood in a safe place. There, grasping the king's oxen as 'my oxen' is like the ignorant ordinary person's grasping of the aggregates as 'I' and 'mine'. Realizing in the morning 'These are the king's oxen' is like the yogi's realization of the aggregates as 'impermanent, suffering, non-self' according to the three characteristics. Like a frightened person, is the knowledge of the appearance of terror. Desiring to go after abandoning, is the desire for freedom. Abandoning, is lineage-changing knowledge. Fleeing, is the path. Fleeing and standing in a fearless place, is the fruit. 794. 'Ogress' – It is said that a certain man lived together with an ogress. At night, thinking 'He is asleep,' she would go to a charnel ground and eat human flesh. He, following her, thinking 'Where does she go?', saw her eating human flesh, and knowing her non-human nature, thought, 'Before she If she eats, then I will flee! Frightened, he fled swiftly and stood in a safe place. There, dwelling with the ogress is like grasping the aggregates as "I" and "mine." Seeing her eating human flesh in the charnel ground and knowing "this is an ogress" is like seeing the three characteristics of the aggregates and knowing their impermanent nature, etc. The time of fear is like the manifestation of terror. The desire to flee is like the desire for release. Abandoning the charnel ground is like gotrabhu. Fleeing swiftly is like the path. Standing in a fearless place is like the fruit. 795. There was once a woman, greedy for a child. Sitting on the upper palace, she heard a child's cry in the street below. Thinking, "Is my child being harmed by someone?" she swiftly went and, perceiving him as her own child, seized another's child. Knowing "this is another's child," she, feeling shame, looked here and there. Thinking, "Lest someone call me a child-thief," she put the child down right there. Again, she swiftly climbed the palace and sat down. There, seizing another's child with the perception of it being her own is like grasping the five aggregates as "I" and "mine." Knowing "this is another's child" is like knowing "not I, not mine" by way of the three characteristics. Feeling shame is like the manifestation of terror. Looking here and there is like the knowledge of the desire for release. Putting the child down right there is like the adaptation knowledge. The time of standing in the street after putting him down is like gotrabhu. Climbing the palace is like the path. Sitting down after climbing is like the fruit. 796. Hunger, thirst, cold and heat, darkness, and poison— these six similes are spoken to show the inclined, bent, and tending towards supramundane states of one established in insight leading to emergence. Just as a person overcome by hunger, extremely famished, longs for delicious food, even so, this meditator, afflicted by the hunger of the cycle of existence, longs for the deathless taste, the food of mindfulness of the body. And just as a thirsty person... One whose throat and mouth are parched desires a drink with many ingredients; just so, this yogi, afflicted by the thirst of the cycle of existence, desires the drink of the Noble Eightfold Path. Just as a person afflicted by cold desires warmth, just so, this yogi, afflicted by the cold of craving's oil in the cycle of existence, desires the path's heat that burns up defilements. And just as a person afflicted by heat desires coolness, just so, this yogi, tormented by the torment of the eleven fires in the cycle of existence, desires Nibbana, the calming of the eleven fires. Just as a person overcome by darkness desires light, just so, this yogi, enveloped and surrounded by the darkness of ignorance, desires the light of knowledge, the development of the path. And just as a person afflicted by poison desires medicine that destroys poison, just so, this yogi, afflicted by the poison of defilements, desires Nibbana, the deathless medicine