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that crushes the poison of defilements. Therefore it is said: "For one who knows thus, who sees thus, in the three existences... (and so on) ... in the nine abodes of beings, the mind shrinks back, recoils, turns away, does not expand. Equanimity or aversion is established. Just as a lotus leaf is slightly bent." All this should be understood in the same way as stated before. 797. By this much, he is called "one who lives withdrawn," with reference to which it was said: "For a bhikkhu who lives withdrawn, who resorts to a secluded dwelling, that is called his harmony, who does not show himself in existence." Thus, this knowledge of equanimity regarding formations, having determined the yogi's state of living withdrawn, further determines the special liberation of the Noble Path, which consists of the factors of awakening, path factors, and jhana factors, and the practice. Indeed, some elders say that the special nature of the factors of awakening, path factors, and jhana factors is determined by the foundational jhana. Some say that the aggregates, which are the objects of insight, determine it. Some say that the individual's disposition determines it. Among their views, this is the preliminary part. It should be understood that it is insight leading to emergence that determines it. 798. Herein is the gradual discourse: By the determination of insight, the path that arises for a dry-insight meditator, the path that arises for one who has attained attainments without making jhana its basis, and the path that arises after making the first jhana its basis and contemplating various formations, all are of the first jhana. In all of them, there are seven factors of enlightenment, eight factors of the path, and five factors of jhana. Their preliminary insight, whether accompanied by joy or accompanied by equanimity, upon reaching the state of equanimity regarding formations at the time of emergence, becomes accompanied by joy. In the fivefold system, in the paths produced by making the second, third, and fourth jhanas the basis, the jhana is, respectively, four-factored, three-factored, and two-factored. But in all of them, there are seven factors of the path. In the fourth, there are six factors of enlightenment. This distinction arises from the determination of the basis-jhana and the determination of insight. Their preliminary insight, too, is either accompanied by joy or accompanied by equanimity. The insight leading to emergence is always accompanied by joy. However, in the path produced by making the fifth jhana the basis, there are two jhana factors, due to equanimity and one-pointedness of mind, and six or seven factors of enlightenment and path. This distinction also arises from both determinations. In this method, the preliminary insight is either accompanied by joy or accompanied by equanimity. The insight leading to emergence is always accompanied by equanimity. The same method applies to the path produced by making the formless jhanas the basis. Thus, for the path produced by emerging from a basis-jhana and contemplating any formations, the attainment from which one emerged in the vicinity of that path makes itself similar to it, just as the color of the ground makes itself similar to the color of the iguana. 799. But in the view of the Second Elder, from whichever attainment one emerges, and whichever attainment-states one contemplates, the path that is produced is similar to that attainment. Therein, too, the determination of insight should be understood in the manner stated. 800. In the view of the Third Elder, one's own self According to one's inclination, making whatever jhāna the basis, contemplating whatever jhāna-states, the path is produced, it is similar to that jhāna. But without the basic jhāna, or the contemplated jhāna, it is not accomplished by mere inclination. This meaning should be explained by the Nandakovāda Sutta. Here too, the determination of insight should be understood in the manner stated. Thus, it should be known that equanimity regarding formations determines the factors of enlightenment, the factors of the path, and the factors of jhāna. 801. If, from the start, suppressing defilements, one was unable to suppress them with suffering, with exertion, with effort, it is called "painful practice." Conversely, "pleasant practice." But having suppressed defilements, making the manifestation of the path slowly, with insight's dwelling, it is called "slow comprehension." Conversely, "quick comprehension." Thus, this equanimity regarding formations, standing in the place of arrival, gives a name to its own path. Therefore, the path obtains four names. But this practice is different for some monk. For some, it is the same in all four paths. But for the Buddhas, all four paths were "pleasant practice, quick comprehension." Likewise for the General of the Dhamma. For the Elder Mahāmoggallāna, the first path was "pleasant practice, quick comprehension." The upper three were "painful practice, slow comprehension." And just as the practice, so too the dominant factors are different for some monk in the four paths. For some, they are the same in all four. Thus, equanimity regarding formations determines the distinction of practice. But how it determines the distinction of liberation, that has already been stated before. 802. Moreover, the path obtains a name by five reasons: by its essence, or by its opposite, or by its quality, or by its object, or by its arrival. If equanimity regarding formations arises having contemplated formations as impermanent, one is liberated by the signless liberation. If it arises having contemplated as suffering, one is liberated by the desireless liberation. If having contemplated as non-self... having settled, it arises; it is liberated by the emptiness liberation. This is its name from its own nature. Since it, by impermanence contemplation, having thoroughly analyzed formations, came abandoning the signs of permanence, the signs of stability, the signs of eternality, therefore, it is signless. And by suffering contemplation, having abandoned the perception of pleasure, having dried up aspiration and longing, because it came, it is unaspired. By non-self contemplation, having abandoned the perception of self, being, person, because formations are seen as empty, it is empty. This is its name from its opposition. And because it is empty of lust and so forth, it is empty. Or because of the absence of form-signs and so forth, or indeed lust-signs and so forth, it is signless. Because of the absence of aspirations for lust and so forth, it is unaspired. This is its name from its own qualities. And because it makes empty, signless, and unaspired Nibbāna its object, it is also called empty, signless, and unaspired. This is its name from its object. 803. Arrival, moreover, is of two kinds: insight-arrival and path-arrival. There, on the path, one obtains insight-arrival; in the fruit, path-arrival. Contemplation of non-self is indeed called emptiness; the path of emptiness-insight is empty. Contemplation of impermanence is called signless; the path of signless-insight is signless. This name, however, is not obtained by the Abhidhamma method, but is obtained by the Suttanta method. For there, they say, the change-of-lineage knowledge, having made signless Nibbāna its object, becoming named signless, having stood in the place of arrival itself, gives its name to the path. Therefore, the path is called signless. And by path-arrival, the fruit is indeed called signless. Contemplation of suffering, having dried up aspiration for formations, because it came, is called unaspired. The path of unaspired-insight is unaspired; the fruit of the unaspired path is unaspired. Thus, insight gives its own name to the path, and the path to the fruit. This is its name from arrival. Thus, this equanimity regarding formations determines the special liberation. The knowledge of equanimity regarding formations is finished. Adaptation Discourse on Knowledge 804. As he cultivates, develops, and makes much of that knowledge of equanimity regarding formations, his conviction of determination becomes stronger, his energy is well-exerted, his mindfulness is well-established, his mind is well-concentrated, and a sharper equanimity regarding formations arises. Thinking, "Now the path will arise," that equanimity regarding formations, having comprehended formations as impermanent, suffering, or non-self, descends into the life-continuum. Immediately after the life-continuum, the mind-door adverting arises, taking formations as impermanent, suffering, or non-self, in the same way as equanimity regarding formations. Then, after that functional mind, which has arisen by turning away from the life-continuum, the first impulsion-consciousness arises, maintaining an uninterrupted sequence of consciousness, taking formations as its object, which is called 'preparatory action' (parikamma). Immediately after that, the second impulsion-consciousness arises, taking formations as its object, which is called 'access' (upacāra). Immediately after that, the third impulsion-consciousness also arises, taking formations as its object, which is called 'conformity' (anuloma). These are their individual names. Without distinction, however, all three of these can be called 'cultivation' (āsevana), 'preparatory action' (parikamma), 'access' (upacāra), or 'conformity' (anuloma). Conformity to what? To the prior and posterior parts. For it conforms to the eight prior insight-knowledges by their function, and to the thirty-seven factors of enlightenment above. For since it proceeds by taking formations as its object in terms of the characteristic of impermanence, etc.