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accompanied by a sense of weariness with them is called the knowledge of disenchantment. The insight knowledge accompanied by the intention to free oneself from those with which one is disenchanted is called the knowledge of the desire for deliverance. For one wishing to be well delivered, for the sake of swift deliverance, the insight knowledge proceeding very extensively, by way of reflecting on the nature of those phenomena as a heap of many disadvantages by forty aspects, is called the knowledge of re-observation. But when the nature of those as a heap of many disadvantages is thoroughly seen, when craving for formations is exhausted, thinking, "now the means of deliverance has been obtained," without making excessive effort, with balanced effort, for one comprehending formations, the insight knowledge accompanied by a neutral attitude in the comprehension of formations, or having abandoned fear and delight in formations, accompanied by indifference, is called the knowledge of equanimity regarding formations. The insight knowledge, by its ability to carry on the course of the path above, endowed with strengths conducive to the arising of the path, is called the knowledge of conformity. Or it is in conformity with the lower knowledges, due to the very clear manifestation of the three characteristics. Or it is in conformity with the higher path, as its preparation... Encompassing, and also because of its proximate cause, it is called conformity knowledge. By the power of seeing the emptiness of self and life, the path freeing from the fetters of defilements in the aggregates is called emptiness liberation. Those signs of the formations are the support for defilements. Having dispelled them, by the power of seeing the helpless nature of all phenomena, the path freeing is called signless liberation. By the power of seeing the complete absence of aspiration in the formations, the path freeing is called undirected liberation. The contemplation of emptiness is the contemplation of non-self. For it, because it proceeds by dissecting each compactness in the compactness of phenomena as a collection, as a continuum, as a function, as an object, and by contemplating the absence of any essence to be grasped as self, is called contemplation of emptiness. The contemplation of signlessness is the contemplation of impermanence. For it too, because it proceeds by cutting off the continuum, and by dispelling the sign grasped as 'I am', is called contemplation of signlessness. The contemplation of undirectedness is the contemplation of suffering. For it too, because it proceeds by revealing the nature of a great heap of danger, and by contemplating the absence of any desired quality to be grasped as 'this is mine, this is mine', is called contemplation of undirectedness. The morality of restraint according to the Pātimokkha is the morality prescribed by the Vinaya. For it, because it is the chief of all worldly moralities, it is 'pati' (foremost/towards). And because it is the origin and source of wholesome states in the four planes, it is 'mukha' (mouth/foremost). Thus, in the sense of 'pati' and 'mukha', it is called 'Pātimokkha'. And that very thing, because it restrains and covers the path of immorality, is called 'restraint'. By the arising of which phenomena, the faculties like the eye become agitated. They become restless. And unwholesome states connected with them arise. Mindfulness, proceeding by way of restraining the path of their arising, is called 'restraint of the faculties'. That very thing is morality, the morality of restraint of the faculties. 'Ājīva' (livelihood) is that by which one maintains life. It is livelihood. The effort to seek requisites. That very thing, by those condemned by the Buddha, by wrong applications such as offering flowers, etc., tivi because of being pure in terms of deceitful objects, it is called purity of livelihood. This is virtue, in short. When receiving and consuming the requisites obtained through such pure means as alms-round, in order to abandon delusion, greed, conceit, and heedlessness, the knowledge of reflection on the requisites, which occurs through grasping and reflecting on the limit of each purpose, or the characteristic of repulsiveness, or the characteristic of mere elements, is called virtue dependent on requisites. It is purified, thus purity. Purity itself is pārisuddhi. This is virtue, in short. Four purity virtues, thus four-purity virtue. In "purity of mind," it is said that the word "mind" here refers to concentration. Both kinds of concentration are called purity of mind. In "by way of characteristic, function, manifestation, and proximate cause," the intrinsic nature of phenomena is called characteristic, like the heat of fire. The function to be accomplished by that nature, or the attainment which is a quality obtained through the means of accomplishment, is called function, like the burning and illuminating of fire. That attainment itself, or the result which is the effect, is called manifestation, like the smoke of fire. The proximate cause, which is the uncommon cause of its arising, is called proximate cause. By way of these, the grasping of name and form, distinguishing and taking hold with knowledge, is called purity of view, the discernment of name and form. Here, grasping is twofold: brief grasping and detailed grasping. Therein, dividing the internal phenomena into two, "This is only name, not form. This is only form, not name. Name is one thing, form is another. And apart from these two, there is no self, or soul, or being, or person, or human, or deva, or Brahma," thus, grasping by clearly seeing it directly, is called brief grasping. For a person with superior knowledge, even with this much, it is possible to suppress self-view, along with perversions of perception and mind. For there are three perversions. It is. As it is said: "Self in what is not-self" is a perversion of perception, a perversion of thought, a perversion of view. Therein, in the teaching of the Master, by being well established, even by mere faith, the perversion of view is suppressed. But the others only when name-and-form is fully comprehended are suppressed. And as long as these two are not suppressed, then the comprehension of name-and-form is not pure. And the defilements rooted in that are not suppressed. Moreover, in four ways by means of the four nutriments, in five ways by means of the five aggregates, in six ways by means of the six elements, and so on, name-and-form should be comprehended. Therein, the six elements are: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. For a noble son, having comprehended these six elements, having attained the fruit of non-returning, and having passed away, is reborn in the Pure Abodes. Or, by comprehending as many phenomena as are involved in the arising of "This is my self," the perversions of perception, thought, and view can be suppressed. So many should indeed be comprehended. But in this Compendium, whatever divisions of consciousness and mental factors, and divisions of matter have been stated below, by means of all of that, the comprehension of name-and-form is called extensive comprehension. But this for beginners is not within their scope. But for those who have penetrated the Four Noble Truths, for the Elder Abhidhammikas alone, it should be understood as their scope. But for one comprehending name-and-form, beyond mere name-and-form, and seeing the absence of anything else, the view that "within the body there is a self called a living being" "It acts, it experiences, it wanders on, it transmigrates" - such a view, thus arisen, is abandoned. In pure name or in pure form, of actions designated as "person" or "being," the activities and endeavors are seen to be entirely absent. And seeing that they are found only in the combination of both, or by singling out either one or both, the view that "this is a self" is abandoned. "Self, living being, being, person, human, god, Brahma" - and so on. And having stood in mere convention in conventional terms, the over-running, by way of attachment to the meaning that a self exists absolutely, that a living being exists absolutely, and so on, is abandoned, it should be understood. And attachment to that meaning is a stronger attachment, that a self exists, that a living being exists, and so on. Over-running is the grasping of mind-and-matter as self, and so on. And the comprehension of conditions here too is of two kinds: comprehension of conditions briefly and in detail. Therein, one comprehending the conditions by way of basis and object for mind, by way of consciousness, temperature, and food for matter, and by way of ignorance, craving, clinging, and kamma for both, is said to comprehend briefly. One comprehending by means of the methods of dependent origination and dependent relations, explained below in the Compendium of Conditions, is said to comprehend in detail. Here too, comprehension by the method of dependent relations is indeed beyond the scope of beginners. But for one comprehending conditions, seeing the complete dependence on conditions of all mind-and-matter as it truly exists, the view of no cause is abandoned. Not seeing its occurrence otherwise without its own suitable combination of conditions, the view of unequal causes, such as creation by a god or by time, and so on, is also abandoned. By means of the conditions of cause and assemblage, in the occurrence of kamma and the occurrence of result, seeing the absence of another doer of kamma or experiencer of result, the view of a doer and experiencer is abandoned. And in beginningless saṃsāra, in the three times, by way of cause and effect succession, seeing the occurrence of mere mind-and-matter alone, the sixteen kinds of doubt concerning a person or being,