KN.PS1.5 — Discussion on Liberations
1.5.1. Enumeration
The preceding cause.
Disciples, there are these three liberations.
Which three?
The liberation through emptiness, the liberation through signlessness, the liberation through desirelessness:
these are the three liberations.
Moreover, there are sixty-eight liberations:
the liberation through emptiness, the liberation through signlessness, the liberation through desirelessness;
the liberation arising internally, the liberation arising externally, the liberation arising both internally and externally;
four liberations arising internally, four liberations arising externally, four liberations arising both internally and externally;
four liberations conforming to the internal arising, four liberations conforming to the external arising, four liberations conforming to the arising both internally and externally;
four liberations through the calming of the internal arising, four liberations through the calming of the external arising, four liberations through the calming of the arising both internally and externally;
the liberation where one sees forms while having form, the liberation where one sees forms externally while having the perception of the formless internally, the liberation where one is intent on the beautiful;
the liberation through the attainment of the base of infinite space, the liberation through the attainment of the base of infinite consciousness, the liberation through the attainment of the base of nothingness;
the liberation through the attainment of the base of neither-perception-nor-non-perception, the liberation through the attainment of the cessation of perception and feeling;
the timely liberation, the untimely liberation;
the temporary liberation, the non-temporary liberation;
the disturbed liberation, the undisturbed liberation;
the worldly liberation, the supramundane liberation;
the liberation with taints, the liberation without taints;
the liberation with material support, the liberation without material support;
the liberation that is more without material support, the liberation with desire, the liberation without desire, the liberation through the calming of desire;
the bound liberation, the unbound liberation;
the liberation of oneness, the liberation of diversity, the liberation through perception, the liberation through knowing;
the liberation through coolness, the liberation through absorption, the liberation of the mind without clinging.
1.5.2. Explanation
What is the liberation through emptiness?
Here, a disciple gone to the forest, to the root of a tree, or to an empty place, reflects thus:
This is empty of self or of what belongs to self.
He does not cling to anything there:
this is the liberation through emptiness.
This is the liberation through emptiness.
What is the liberation through signlessness?
Here, a disciple gone to the forest, to the root of a tree, or to an empty place, reflects thus:
This is empty of self or of what belongs to self.
He does not make a sign there:
Signless liberation.
This is signless liberation.
What is the undirected liberation?
Here, a disciple, having gone to the forest, to the root of a tree, or to an empty hut, reflects thus:
This is empty of self or of what belongs to self.
He does not direct his mind there:
Undirected liberation.
This is undirected liberation.
What is the internal liberation?
The four jhānas:
This is the internal liberation.
What is the external liberation?
The four formless attainments:
This is the external liberation.
What is the dual liberation?
The four noble paths:
This is the dual liberation.
What are the four internal liberations?
The first jhāna is liberated from hindrances.
The second jhāna is liberated from applied and sustained thought.
The third jhāna is liberated from rapture.
The fourth jhāna is liberated from pleasure and pain.
These are the four internal liberations.
What are the four external liberations?
The attainment of the base of infinite space is liberated from perceptions of form, perceptions of resistance, and perceptions of diversity.
The attainment of the base of infinite consciousness is liberated from the perception of the base of infinite space.
The attainment of the base of nothingness is liberated from the perception of the base of infinite consciousness.
The attainment of the base of neither-perception-nor-non-perception is liberated from the perception of the base of nothingness.
These are the four external liberations.
What are the four dual liberations?
The path of stream-entry is liberated from identity view, doubt, and misapprehension of precepts and vows, from the underlying tendencies of views and doubt, and from the aggregates that follow these defilements, and is liberated externally from all signs.
The path of once-returning is liberated from coarse sensual desire and ill will, from the underlying tendencies of coarse sensual desire and ill will, and from the aggregates that follow these defilements, and is liberated externally from all signs.
The path of non-returning is liberated from the fetters of sensual desire and ill will, from the underlying tendencies of sensual desire and ill will, and from the aggregates that follow these defilements, and is liberated externally from all signs.
The path of arahantship is liberated from the fetters of form desire, formless desire, conceit, restlessness, and ignorance, from the underlying tendencies of conceit, desire for existence, and ignorance, and from the aggregates that follow these defilements, and is liberated externally from all signs.
There are four liberations arising from both within and without.
What are the four liberations in conformity with the arising from within?
For the attainment of the first jhāna: initial thought, sustained thought, rapture, happiness, and one-pointedness of mind; for the attainment of the second jhāna... and so on... for the attainment of the third jhāna... and so on... for the attainment of the fourth jhāna: initial thought, sustained thought, rapture, happiness, and one-pointedness of mind:
These are the four liberations in conformity with the arising from within.
What are the four liberations in conformity with the arising from without?
For the attainment of the base of infinite space: initial thought, sustained thought, rapture, happiness, and one-pointedness of mind; for the attainment of the base of infinite consciousness... and so on... for the attainment of the base of nothingness... and so on... for the attainment of the base of neither-perception-nor-non-perception: initial thought, sustained thought, rapture, happiness, and one-pointedness of mind:
These are the four liberations in conformity with the arising from without.
What are the four liberations in conformity with the arising from both within and without?
For the attainment of the path of stream-entry: contemplation of impermanence, contemplation of suffering, contemplation of non-self. For the attainment of the path of once-returning... and so on... for the attainment of the path of non-returning... and so on... for the attainment of the path of arahantship: contemplation of impermanence, contemplation of suffering, contemplation of non-self:
These are the four liberations in conformity with the arising from both within and without.
What are the four liberations in conformity with the cessation of arising from within?
The attainment or fruition of the first jhāna, the attainment or fruition of the second jhāna... and so on... the attainment or fruition of the third jhāna... and so on... the attainment or fruition of the fourth jhāna:
These are the four liberations in conformity with the cessation of arising from within.
What are the four liberations in conformity with the cessation of arising from without?
The attainment or fruition of the base of infinite space, the attainment or fruition of the base of infinite consciousness... and so on... the attainment or fruition of the base of nothingness... and so on... the attainment or fruition of the base of neither-perception-nor-non-perception:
These are the four liberations in conformity with the cessation of arising from without.
What are the four liberations in conformity with the cessation of arising from both within and without?
The fruition of the path of stream-entry, the fruition of the path of once-returning, the fruition of the path of non-returning, the fruition of the path of arahantship:
These are the four liberations in conformity with the cessation of arising from both within and without.
How does one see forms with form: liberation?
Here, someone internally and personally focuses on a blue sign, acquires a perception of blue.
They make that sign well grasped, well attended to, well established.
Having made that sign well grasped, well attended to, well established, they direct their mind externally to a blue sign, acquire a perception of blue.
They make that sign well grasped, well attended to, well established.
Having made that sign well grasped, well attended to, well established, they cultivate, develop, and frequently practice it.
They think:
Both internally and externally, this is form, and they have a perception of form.
Here, someone internally and personally focuses on a yellow sign...
a red sign...
a white sign, acquires a perception of white.
They make that sign well grasped, well attended to, well established.
Having made that sign well grasped, well attended to, well established, they direct their mind externally to a white sign, acquire a perception of white.
They make that sign well grasped, well attended to, well established.
Having made that sign well grasped, well attended to, well established, they cultivate, develop, and frequently practice it.
They think:
Both internally and externally, this is form, and they have a perception of form.
Thus, one sees forms with form:
liberation.
How does one see forms externally with a perception of the formless: liberation?
Here, someone internally and personally does not focus on a blue sign, does not acquire a perception of blue;
they direct their mind externally to a blue sign, acquire a perception of blue.
They make that sign well grasped, well attended to, well established.
Having made that sign well grasped, well attended to, well established, they cultivate, develop, and frequently practice it.
They think:
Internally, it is formless; externally, this is form, and they have a perception of form.
Here, someone internally and personally does not focus on a yellow sign...
a red sign...
a white sign, does not acquire a perception of white;
He directs his mind externally towards the white sign and acquires the perception of white.
He makes that sign well grasped, well attended to, and well established.
Having made that sign well grasped, well attended to, and well established, he cultivates, develops, and frequently practices it.
He thus thinks:
Internally formless, externally form is this, and he becomes one who perceives form.
Thus, internally perceiving the formless, he sees forms externally:
this is liberation.
How is it that one is intent on the beautiful:
this is liberation?
Here, a disciple dwells pervading one direction with a mind imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, and all around, everywhere and to all as to himself, he dwells pervading the entire world with a mind imbued with goodwill, vast, exalted, measureless, without enmity, and without ill will.
Due to the development of goodwill, beings become non-repulsive.
With a mind imbued with compassion...
due to the development of compassion, beings become non-repulsive.
With a mind imbued with sympathetic joy...
due to the development of sympathetic joy, beings become non-repulsive.
With a mind imbued with equanimity, he dwells pervading one direction...
due to the development of equanimity, beings become non-repulsive.
Thus, intent on the beautiful:
this is liberation.
What is the liberation of the attainment of the base of infinite space?
Here, a disciple, by completely transcending perceptions of form, by the disappearance of perceptions of resistance, and by non-attention to perceptions of diversity, thinking Infinite space, enters and dwells in the base of infinite space:
this is the liberation of the attainment of the base of infinite space.
What is the liberation of the attainment of the base of infinite consciousness?
Here, a disciple, by completely transcending the base of infinite space, thinking Infinite consciousness, enters and dwells in the base of infinite consciousness:
this is the liberation of the attainment of the base of infinite consciousness.
What is the liberation of the attainment of the base of nothingness?
Here, a disciple, by completely transcending the base of infinite consciousness, thinking There is nothing, enters and dwells in the base of nothingness:
this is the liberation of the attainment of the base of nothingness.
What is the liberation of the attainment of the base of neither-perception-nor-non-perception?
Here, a disciple, by completely transcending the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception:
this is the liberation of the attainment of the base of neither-perception-nor-non-perception.
What is the liberation of the attainment of the cessation of perception and feeling?
If a disciple, having completely transcended the realm of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling:
this attainment of the cessation of perception and feeling is liberation.
What is temporal liberation?
The four jhānas and the four formless attainments:
this is temporal liberation.
What is atemporal liberation?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is atemporal liberation.
What is timely liberation?
The four jhānas and the four formless attainments:
this is timely liberation.
What is untimely liberation?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is untimely liberation.
What is unstable liberation?
The four jhānas and the four formless attainments:
this is unstable liberation.
What is stable liberation?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is stable liberation.
What is worldly liberation?
The four jhānas and the four formless attainments:
this is worldly liberation.
What is supramundane liberation?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is supramundane liberation.
What is liberation with defilements?
The four jhānas and the four formless attainments:
this is liberation with defilements.
What is liberation without defilements?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is liberation without defilements.
What is material liberation?
Liberation associated with form:
this is material liberation.
What is immaterial liberation?
Liberation associated with the formless:
this is immaterial liberation.
What is the immaterial liberation that is more immaterial?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is the immaterial liberation that is more immaterial.
What is directed liberation?
The four jhānas and the four formless attainments:
this is directed liberation.
What is undirected liberation?
The four noble paths, the four fruits of recluseship, and Nibbāna:
this is undirected liberation.
What is the liberation of the calming of directedness?
The attainment or result of the first jhāna, and so on...
The attainment or result of the state of neither-perception-nor-non-perception:
This is the liberation of directed and undirected tranquility.
What is the liberation with perception?
The four jhānas and the four formless attainments:
This is the liberation with perception.
What is the liberation without perception?
The four noble paths, the four fruits of recluseship, and Nibbāna:
This is the liberation without perception.
What is the unified liberation?
The four noble paths, the four fruits of recluseship, and Nibbāna:
This is the unified liberation.
What is the diverse liberation?
The four jhānas and the four formless attainments:
This is the diverse liberation.
What is the liberation through perception?
There can be one liberation through perception, ten liberations through perception, ten liberations through perception can be one liberation through perception, by way of the basis and the method.
How can it be?
The knowing of contemplating impermanence frees from the perception of permanence:
This is the liberation through perception.
The knowing of contemplating suffering frees from the perception of happiness:
This is the liberation through perception.
The knowing of contemplating non-self frees from the perception of self:
This is the liberation through perception.
The knowing of contemplating disenchantment frees from the perception of delight:
This is the liberation through perception.
The knowing of contemplating dispassion frees from the perception of passion:
This is the liberation through perception.
The knowing of contemplating cessation frees from the perception of arising:
This is the liberation through perception.
The knowing of contemplating relinquishment frees from the perception of grasping:
This is the liberation through perception.
The knowing of contemplating the signless frees from the perception of signs:
This is the liberation through perception.
The knowing of contemplating the undirected frees from the perception of direction:
This is the liberation through perception.
The knowing of contemplating emptiness frees from the perception of adherence:
This is the liberation through perception.
Thus, there can be one liberation through perception, ten liberations through perception, ten liberations through perception can be one liberation through perception by way of the basis and the method.
The knowing of contemplating impermanence in form frees from the perception of permanence:
This is the liberation through perception … and so on …
The knowing of contemplating emptiness in form frees from the perception of adherence:
This is the liberation through perception.
Thus, there can be one liberation through perception, ten liberations through perception, ten liberations through perception can be one liberation through perception by way of the basis and the method.
In feeling … and so on …
In perception …
In formations …
In consciousness …
In the eye … and so on …
The knowing of contemplating impermanence in aging and death frees from the perception of permanence:
Perception-liberation ... etc.
The knowing of contemplating emptiness in aging and death is freed from attachment and perception:
Perception-liberation.
Thus, it may be said, one perception-liberation becomes ten perception-liberations, and ten perception-liberations become one perception-liberation by way of the object and method:
This is perception-liberation.
What is knowing-liberation?
It may be said, one knowing-liberation becomes ten knowing-liberations, and ten knowing-liberations become one knowing-liberation by way of the object and method:
Thus it may be.
And how may it be?
The knowing of contemplating impermanence as it truly is, is freed from delusion and ignorance regarding permanence:
Knowledge-liberation.
The knowing of contemplating suffering as it truly is, is freed from delusion and ignorance regarding pleasure:
Knowledge-liberation.
The knowing of contemplating non-self as it truly is, is freed from delusion and ignorance regarding self:
Knowledge-liberation.
The knowing of contemplating disenchantment as it truly is, is freed from delusion and ignorance regarding delight:
Knowledge-liberation.
The knowing of contemplating dispassion as it truly is, is freed from delusion and ignorance regarding passion:
Knowledge-liberation.
The knowing of contemplating cessation as it truly is, is freed from delusion and ignorance regarding arising:
Knowledge-liberation.
The knowing of contemplating relinquishment as it truly is, is freed from delusion and ignorance regarding grasping:
Knowledge-liberation.
The knowing of contemplating the signless as it truly is, is freed from delusion and ignorance regarding signs:
Knowledge-liberation.
The knowing of contemplating the desireless as it truly is, is freed from delusion and ignorance regarding desire:
Knowledge-liberation.
The knowing of contemplating emptiness as it truly is, is freed from delusion and ignorance regarding attachment:
Knowledge-liberation.
Thus, it may be said, one knowing-liberation becomes ten knowing-liberations, and ten knowing-liberations become one knowing-liberation by way of the object and method.
In form, the knowing of contemplating impermanence as it truly is, is freed from delusion and ignorance regarding permanence:
Knowledge-liberation ... etc.
In form, the knowing of contemplating emptiness as it truly is, is freed from delusion and ignorance regarding attachment:
Knowledge-liberation.
Thus, it may be said, one knowing-liberation becomes ten knowing-liberations, and ten knowing-liberations become one knowing-liberation by way of the object and method.
In feeling ... etc.
In perception ...
In formations ...
In consciousness ...
In the eye ... etc.
The knowing of contemplating impermanence in aging and death as it truly is, is freed from delusion and ignorance regarding permanence:
Knowledge-liberation ... etc.
The knowing of contemplating emptiness in aging and death as it truly is, is freed from delusion and ignorance regarding attachment:
ñāṇavimokkho.
Thus, there may be one ñāṇavimokkho, ten ñāṇavimokkhā arise, and ten ñāṇavimokkhā become one ñāṇavimokkho in terms of the subject and context:
this is ñāṇavimokkho.
What is sītisiyāvimokkho?
There may be one sītisiyāvimokkho, ten sītisiyāvimokkhā arise, and ten sītisiyāvimokkhā become one sītisiyāvimokkho in terms of the subject and context.
How is it so?
Contemplation of impermanence leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as permanence:
sītisiyāvimokkho.
Contemplation of suffering leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as happiness:
sītisiyāvimokkho.
Contemplation of non-self leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as self:
sītisiyāvimokkho.
Contemplation of disenchantment leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as delight:
sītisiyāvimokkho.
Contemplation of dispassion leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as passion:
sītisiyāvimokkho.
Contemplation of cessation leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as arising:
sītisiyāvimokkho.
Contemplation of relinquishment leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as grasping:
sītisiyāvimokkho.
Contemplation of the signless leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as the sign:
sītisiyāvimokkho.
Contemplation of the undirected leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as direction:
sītisiyāvimokkho.
Contemplation of emptiness leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as adherence:
sītisiyāvimokkho.
Thus, there may be one sītisiyāvimokkho, ten sītisiyāvimokkhā arise, and ten sītisiyāvimokkhā become one sītisiyāvimokkho in terms of the subject and context.
Contemplation of impermanence in form leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as permanence:
sītisiyāvimokkho ... and so on ...
contemplation of emptiness in form leads to the supreme knowing of coolness, freeing from the heat of affliction, agitation, and distress as adherence:
sītisiyāvimokkho.
Thus, there may be one sītisiyāvimokkho, ten sītisiyāvimokkhā arise, and ten sītisiyāvimokkhā become one sītisiyāvimokkho in terms of the subject and context.
In feeling ... and so on ...
in perception ...
in formations ...
in consciousness ...
In the eye...
Contemplation of impermanence in aging and death is the supreme knowing of coolness; one is freed from the distress, burning, and fever of permanence:
Cool liberation...
Contemplation of emptiness in aging and death is the supreme knowing of coolness; one is freed from the distress, burning, and fever of attachment:
Cool liberation.
Thus, there is one cool liberation, ten cool liberations arise, ten cool liberations become one cool liberation in terms of the basis and the method:
This is cool liberation.
What is jhāna liberation?
Jhāna is meditating on renunciation.
Jhāna is burning away sensual desire.
Meditating, one is freed: this is jhāna liberation.
Burning away, one is freed: this is jhāna liberation.
Meditating: these are dhammas.
Burning away: these are defilements.
Knowing both meditating and burning away: this is jhāna liberation.
Jhāna is meditating on non-ill-will.
Jhāna is burning away ill-will.
Meditating, one is freed: this is jhāna liberation.
Burning away, one is freed: this is jhāna liberation.
Meditating: these are dhammas.
Burning away: these are defilements.
Knowing both meditating and burning away: this is jhāna liberation.
Jhāna is meditating on the perception of light.
Jhāna is burning away sloth and torpor...
Jhāna is meditating on non-distraction.
Jhāna is burning away restlessness.
Jhāna is meditating on the establishment of dhamma.
Jhāna is burning away doubt.
Jhāna is meditating on knowing.
Jhāna is burning away ignorance.
Jhāna is meditating on joy.
Jhāna is burning away discontent.
Jhāna is meditating on the first jhāna.
Jhāna is burning away the hindrances...
Jhāna is meditating on the path of arahantship.
Jhāna is burning away all defilements.
Meditating, one is freed: this is jhāna liberation.
Burning away, one is freed: this is jhāna liberation.
Meditating: these are dhammas.
Burning away: these are defilements.
Knowing both meditating and burning away: this is jhāna liberation: this is jhāna liberation.
What is the non-clinging liberation of the mind?
There is one non-clinging liberation of the mind, ten non-clinging liberations of the mind arise, ten non-clinging liberations of the mind become one non-clinging liberation of the mind in terms of the basis and the method:
How is it so?
The knowing of contemplating impermanence frees one from clinging to permanence:
This is the non-clinging liberation of the mind.
The knowing of contemplating suffering frees one from clinging to happiness:
This is the non-clinging liberation of the mind.
The knowing of contemplating non-self frees one from clinging to self:
This is the non-clinging liberation of the mind.
The knowing of contemplation of disenchantment is freed from clinging to delight:
the liberation of the mind without clinging.
The knowing of contemplation of dispassion is freed from clinging to lust:
the liberation of the mind without clinging.
The knowing of contemplation of cessation is freed from clinging to arising:
the liberation of the mind without clinging.
The knowing of contemplation of relinquishment is freed from clinging to grasping:
the liberation of the mind without clinging.
The knowing of contemplation of the signless is freed from clinging to signs:
the liberation of the mind without clinging.
The knowing of contemplation of the desireless is freed from clinging to desire:
the liberation of the mind without clinging.
The knowing of contemplation of emptiness is freed from clinging to adherence:
the liberation of the mind without clinging.
Thus, there may be one liberation of the mind without clinging, ten liberations of the mind without clinging, ten liberations of the mind without clinging, one liberation of the mind without clinging in terms of the basis and the method.
The knowing of contemplation of impermanence in form is freed from clinging to permanence:
the liberation of the mind without clinging...
the knowing of contemplation of emptiness in form is freed from clinging to adherence:
the liberation of the mind without clinging.
Thus, there may be one liberation of the mind without clinging, ten liberations of the mind without clinging, ten liberations of the mind without clinging, one liberation of the mind without clinging in terms of the basis and the method.
In feeling...
in perception...
in formations...
in consciousness...
in the eye...
in aging and death, the knowing of contemplation of impermanence is freed from clinging to permanence:
the liberation of the mind without clinging...
in aging and death, the knowing of contemplation of emptiness is freed from clinging to adherence:
the liberation of the mind without clinging.
Thus, there may be one liberation of the mind without clinging, ten liberations of the mind without clinging, ten liberations of the mind without clinging, one liberation of the mind without clinging in terms of the basis and the method.
The knowing of contemplation of impermanence is freed from how many clingings?
The knowing of contemplation of suffering is freed from how many clingings?
The knowing of contemplation of non-self is freed from how many clingings?
The knowing of contemplation of disenchantment...
the knowing of contemplation of dispassion...
the knowing of contemplation of cessation...
the knowing of contemplation of relinquishment...
the knowing of contemplation of the signless...
the knowing of contemplation of the desireless...
the knowing of contemplation of emptiness is freed from how many clingings?
The knowing of contemplation of impermanence is freed from three clingings.
The knowing of contemplation of suffering is freed from one clinging.
The knowing of contemplation of non-self is freed from three clingings.
The knowing of contemplation of disenchantment is freed from one clinging.
The knowing of contemplation of dispassion is freed from one clinging.
The knowing of contemplation of cessation is freed from four clingings.
The knowing of contemplation of relinquishment is freed from four clingings.
The knowing of contemplation of the signless is freed from three clingings.
The knowing of contemplation of the desireless is freed from one clinging.
The knowing of contemplation of emptiness is freed from three clingings.
From which three clingings is the knowing of contemplation of impermanence freed?
From clinging to views, clinging to rites and rituals, clinging to self-doctrine:
the knowing of contemplation of impermanence is freed from these three clingings.
From which one clinging is the knowing of contemplation of suffering freed?
From clinging to sensual pleasures:
the knowing of contemplation of suffering is freed from this one clinging.
From which three clingings is the knowing of contemplation of non-self freed?
From clinging to views, clinging to rites and rituals, clinging to self-doctrine:
the knowing of contemplation of non-self is freed from these three clingings.
From which one clinging is the knowing of contemplation of disenchantment freed?
From clinging to sensual pleasures:
the knowing of contemplation of disenchantment is freed from this one clinging.
From which one clinging is the knowing of contemplation of dispassion freed?
From clinging to sensual pleasures:
the knowing of contemplation of dispassion is freed from this one clinging.
From which four clingings is the knowing of contemplation of cessation freed?
From clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to self-doctrine:
the knowing of contemplation of cessation is freed from these four clingings.
From which four clingings is the knowing of contemplation of relinquishment freed?
From clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to self-doctrine:
the knowing of contemplation of relinquishment is freed from these four clingings.
From which three clingings is the knowing of contemplation of the signless freed?
From clinging to views, clinging to rites and rituals, clinging to self-doctrine:
the knowing of contemplation of the signless is freed from these three clingings.
From which one clinging is the knowing of contemplation of the desireless freed?
From clinging to sensual pleasures:
the knowing of contemplation of the desireless is freed from this one clinging.
From which three clingings is the knowing of contemplation of emptiness freed?
From clinging to views, clinging to rites and rituals, clinging to self-doctrine:
the knowing of contemplation of emptiness is freed from these three clingings.
And the knowing of contemplation of impermanence, the knowing of contemplation of non-self, the knowing of contemplation of the signless, the knowing of contemplation of emptiness:
these four knowings are freed from three clingings:
from clinging to views, clinging to rites and rituals, clinging to self-doctrine.
And the knowing of contemplation of suffering, the knowing of contemplation of disenchantment, the knowing of contemplation of dispassion, the knowing of contemplation of the desireless:
These four knowings are freed from one clinging:
from sensual clinging.
And the knowing of contemplation of cessation, and the knowing of contemplation of relinquishment:
these two knowings are freed from the four clingings:
from sensual clinging, clinging to views, clinging to precepts and vows, clinging to the self-doctrine:
this is the liberation of the mind without clinging.
The first recitation on the discourse of liberation.
These three gateways to liberation lead to the escape from the world.
By the thorough consideration of all formations as impermanent, by the mind's immersion in the signless element, by the non-excitement of the mind regarding all formations, by the mind's immersion in the undirected element, by the thorough consideration of all phenomena as not-self, by the mind's immersion in the void element:
these three gateways to liberation lead to the escape from the world.
How do formations appear to one who considers them as impermanent?
How do formations appear to one who considers them as suffering?
How do formations appear to one who considers them as not-self?
To one who considers them as impermanent, formations appear as subject to destruction; to one who considers them as suffering, formations appear as subject to fear; to one who considers them as not-self, formations appear as void.
What kind of mind is predominant in one who considers them as impermanent?
What kind of mind is predominant in one who considers them as suffering?
What kind of mind is predominant in one who considers them as not-self?
To one who considers them as impermanent, the mind is predominantly inclined towards resolution.
To one who considers them as suffering, the mind is predominantly inclined towards tranquility.
To one who considers them as not-self, the mind is predominantly inclined towards detachment.
What faculty does one who considers them as impermanent and is predominantly inclined towards resolution acquire?
What faculty does one who considers them as suffering and is predominantly inclined towards tranquility acquire?
What faculty does one who considers them as not-self and is predominantly inclined towards detachment acquire?
To one who considers them as impermanent and is predominantly inclined towards resolution, the faculty of faith is acquired.
To one who considers them as suffering and is predominantly inclined towards tranquility, the faculty of concentration is acquired.
To one who considers them as not-self and is predominantly inclined towards detachment, the faculty of wisdom is acquired.
To one who considers them as impermanent and is predominantly inclined towards resolution, which faculty becomes dominant, and which faculties follow in development, being mutually supportive, interdependent, and coexistent, having the same essence, in what sense is it development, who develops?
To one who considers them as suffering and is predominantly inclined towards tranquility, which faculty becomes dominant, and which faculties follow in development, being mutually supportive, interdependent, and coexistent, having the same essence, in what sense is it development, who develops?
When one contemplates non-self and is abundant in feeling, which faculty becomes predominant? In development, which faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association, and are of one taste? In what sense is it development, who develops it?
When one contemplates impermanence and is abundant in resolution, the faculty of faith becomes predominant.
In development, the four faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association, and are of one taste.
In the sense of one taste, it is development.
One who practices rightly develops it;
there is no development of faculties for one who practices wrongly.
When one contemplates suffering and is abundant in tranquility, the faculty of concentration becomes predominant.
In development, the four faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association, and are of one taste.
In the sense of one taste, it is development.
One who practices rightly develops it;
there is no development of faculties for one who practices wrongly.
When one contemplates non-self and is abundant in feeling, the faculty of wisdom becomes predominant.
In development, the four faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association, and are of one taste.
In the sense of one taste, it is development.
One who practices rightly develops it;
there is no development of faculties for one who practices wrongly.
When one contemplates impermanence and is abundant in resolution, which faculty becomes predominant?
In development, which faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association?
At the time of realization, which faculty becomes predominant?
For realization, which faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association, and are of one taste?
In what sense is it development?
In what sense is it realization?
When one contemplates suffering and is abundant in tranquility, which faculty becomes predominant?
In development, which faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association?
At the time of realization, which faculty becomes predominant?
For realization, which faculties are in accordance with it, are conditions for arising together, are conditions for mutuality, are conditions for dependence, are conditions for association, and are of one taste?
In what sense is it development?
In what sense is it realization?
When considering non-self, which faculty predominates for one who emphasizes feeling?
In development, which faculties are associated, co-arisen, mutually dependent, supportive, and conjoined?
At the time of realization, which faculty predominates?
For realization, which faculties are associated, co-arisen, mutually dependent, supportive, conjoined, and of one essence?
In what sense is it development?
In what sense is it realization?
When considering impermanence, the faculty of faith predominates for one who emphasizes resolution.
In development, the four faculties are associated, co-arisen, mutually dependent, supportive, and conjoined.
At the time of realization, the faculty of wisdom predominates.
For realization, the four faculties are associated, co-arisen, mutually dependent, supportive, conjoined, and of one essence.
In the sense of one essence, it is development.
In the sense of seeing, it is realization.
Thus, while realizing, one develops, and while developing, one realizes.
When considering suffering, the faculty of concentration predominates for one who emphasizes tranquility.
In development, the four faculties are associated, co-arisen, mutually dependent, supportive, and conjoined.
At the time of realization, the faculty of wisdom predominates.
For realization, the four faculties are associated, co-arisen, mutually dependent, supportive, conjoined, and of one essence.
In the sense of one essence, it is development.
In the sense of seeing, it is realization.
Thus, while realizing, one develops, and while developing, one realizes.
When considering non-self, the faculty of wisdom predominates for one who emphasizes feeling.
In development, the four faculties are associated, co-arisen, mutually dependent, supportive, and conjoined.
Even at the time of realization, the faculty of wisdom predominates.
For realization, the four faculties are associated, co-arisen, mutually dependent, supportive, conjoined, and of one essence.
In the sense of one essence, it is development.
By way of penetration, there is realization.
Thus, while penetrating, he develops, and while developing, he penetrates.
When considering impermanence, which faculty becomes predominant?
Due to the predominance of which faculty does one become liberated by faith?
When considering suffering, which faculty becomes predominant?
Due to the predominance of which faculty does one become a bodily witness?
When considering non-self, which faculty becomes predominant?
Due to the predominance of which faculty does one become one who has attained the view?
When considering impermanence, the faculty of faith becomes predominant.
Due to the predominance of the faculty of faith, one becomes liberated by faith.
When considering suffering, the faculty of concentration becomes predominant.
Due to the predominance of the faculty of concentration, one becomes a bodily witness.
When considering non-self, the faculty of wisdom becomes predominant.
Due to the predominance of the faculty of wisdom, one becomes one who has attained the view.
Believing, one is liberated:
liberated by faith.
Due to being touched, one is realized:
a bodily witness.
Due to seeing, one is attained:
one who has attained the view.
Believing, one is liberated:
liberated by faith.
First, one touches the contact of absorption, then later realizes cessation, Nibbāna:
a bodily witness.
It is known, seen, understood, realized, and discerned that formations are suffering, cessation is bliss:
one who has attained the view.
And this person who is liberated by faith, this bodily witness, and this one who has attained the view, these three persons may be liberated by faith, bodily witnesses, and those who have attained the view by way of the basis and in a manner of speaking.
And how may it be so?
When considering impermanence, the faculty of faith becomes predominant.
Due to the predominance of the faculty of faith, one becomes liberated by faith.
When considering suffering, the faculty of faith becomes predominant.
Due to the predominance of the faculty of faith, one becomes liberated by faith.
When considering non-self, the faculty of faith becomes predominant.
Due to the predominance of the faculty of faith, one becomes liberated by faith.
Thus, these three persons are liberated by faith by way of the faculty of faith.
When considering suffering, the faculty of concentration becomes predominant.
Due to the predominance of the faculty of concentration, one becomes a bodily witness.
When considering non-self, the faculty of concentration becomes predominant.
Due to the predominance of the faculty of concentration, one becomes a bodily witness.
When considering impermanence, the faculty of concentration becomes predominant.
Due to the predominance of the faculty of concentration, one becomes a bodily witness.
Thus, these three persons are bodily witnesses by way of the faculty of concentration.
For one who contemplates non-self, the faculty of wisdom becomes supreme.
Due to the supremacy of the faculty of wisdom, one attains the vision of truth.
For one who contemplates impermanence, the faculty of wisdom becomes supreme.
Due to the supremacy of the faculty of wisdom, one attains the vision of truth.
For one who contemplates suffering, the faculty of wisdom becomes supreme.
Due to the supremacy of the faculty of wisdom, one attains the vision of truth.
Thus, these three individuals attain the vision of truth through the faculty of wisdom.
The individual who is liberated by faith, the one who is a body-witness, and the one who attains the vision of truth, thus these three individuals are liberated by faith, are body-witnesses, and attain the vision of truth respectively, in a general sense.
The individual who is liberated by faith, the one who is a body-witness, and the one who attains the vision of truth, thus these three individuals...
One is liberated by faith, another is a body-witness, and another attains the vision of truth.
It might be so.
And how might it be so?
For one who contemplates impermanence, the faculty of faith becomes supreme.
Due to the supremacy of the faculty of faith, one is liberated by faith.
For one who contemplates suffering, the faculty of concentration becomes supreme.
Due to the supremacy of the faculty of concentration, one is a body-witness.
For one who contemplates non-self, the faculty of wisdom becomes supreme.
Due to the supremacy of the faculty of wisdom, one attains the vision of truth.
The individual who is liberated by faith, the one who is a body-witness, and the one who attains the vision of truth, thus these three individuals are liberated by faith, are body-witnesses, and attain the vision of truth respectively, in a general sense.
One is liberated by faith, another is a body-witness, and another attains the vision of truth.
For one who contemplates impermanence, the faculty of faith becomes supreme, and due to the supremacy of the faculty of faith, one attains the path of stream-entry;
Therefore, it is said:
Follower of faith.
The four faculties follow accordingly, they are conditions for co-arising, mutual support, dependence, and association.
Through the faculty of faith, the development of the four faculties occurs.
Whoever attains the path of stream-entry through the faculty of faith, all of them are followers of faith.
For one who contemplates impermanence, the faculty of faith becomes supreme, and due to the supremacy of the faculty of faith, one realizes the fruit of stream-entry;
Therefore, it is said:
Liberated by faith.
The four faculties follow accordingly, they are conditions for co-arising, mutual support, dependence, and association.
Through the faculty of faith, the four faculties are developed and well developed.
Whoever has realized the fruit of stream-entry through the faculty of faith, all of them are liberated by faith.
By contemplating impermanence, the faculty of faith becomes supreme, and due to the supremacy of the faculty of faith, one attains the path of once-returning ... and realizes the fruit of once-returning ... and attains the path of non-returning ... and realizes the fruit of non-returning ... and attains the path of arahantship ... and realizes arahantship;
Therefore, it is said:
Liberated by faith.
The four faculties follow accordingly ... and are associated conditions.
Through the faculty of faith, the four faculties are developed and well developed.
Whoever has realized arahantship through the faculty of faith, all of them are liberated by faith.
By contemplating suffering, the faculty of concentration becomes supreme, and due to the supremacy of the faculty of concentration, one attains the path of stream-entry;
Therefore, it is said:
Body-witness.
The four faculties follow accordingly, are conjoined conditions, are mutual conditions, are supporting conditions, are associated conditions.
Through the faculty of concentration, the development of the four faculties occurs.
Whoever attains the path of stream-entry through the faculty of concentration, all of them are body-witnesses.
By contemplating suffering, the faculty of concentration becomes supreme, and due to the supremacy of the faculty of concentration, one realizes the fruit of stream-entry ... and attains the path of once-returning ... and realizes the fruit of once-returning ... and attains the path of non-returning ... and realizes the fruit of non-returning ... and attains the path of arahantship ... and realizes arahantship;
Therefore, it is said:
Body-witness.
The four faculties follow accordingly, are conjoined conditions, are mutual conditions, are supporting conditions, are associated conditions.
Through the faculty of concentration, the four faculties are developed and well developed.
Whoever has realized arahantship through the faculty of concentration, all of them are body-witnesses.
By contemplating non-self, the faculty of wisdom becomes supreme, and due to the supremacy of the faculty of wisdom, one attains the path of stream-entry;
Therefore, it is said:
Follower of the Dhamma.
The four faculties follow accordingly ... and are associated conditions.
Through the faculty of wisdom, the development of the four faculties occurs.
Whoever attains the path of stream-entry through the faculty of wisdom, all of them are followers of the Dhamma.
When one contemplates non-self, the faculty of wisdom becomes predominant, and due to the predominance of the faculty of wisdom, the fruition of stream-entry is realized;
Therefore, it is said:
One who has attained right view.
The four faculties follow accordingly... and are conditions of association.
Through the faculty of wisdom, the four faculties are developed and well-developed.
Whoever realizes the fruition of stream-entry through the faculty of wisdom, all of them have attained right view.
When one contemplates non-self, the faculty of wisdom becomes predominant, and due to the predominance of the faculty of wisdom, one attains the path of once-returning... and realizes the fruition of once-returning... and attains the path of non-returning... and realizes the fruition of non-returning... and attains the path of arahantship... and realizes arahantship;
Therefore, it is said:
One who has attained right view.
The four faculties follow accordingly, are conditions of co-arising, are conditions of mutuality, are conditions of dependence, are conditions of association.
Through the faculty of wisdom, the four faculties are developed and well-developed.
Whoever realizes arahantship through the faculty of wisdom, all of them have attained right view.
Whoever has developed or is developing or will develop renunciation, has attained or is attaining or will attain, has reached or is reaching or will reach, has obtained or is obtaining or will obtain, has penetrated or is penetrating or will penetrate, has realized or is realizing or will realize, has touched or is touching or will touch, has reached mastery or is reaching or will reach, has reached perfection or is reaching or will reach, has reached confidence or is reaching or will reach, all of them are liberated by faith through the faculty of faith, are bodily witnesses through the faculty of concentration, are those who have attained right view through the faculty of wisdom.
Whoever has non-ill-will... perception of light... non-distraction... discernment of phenomena... knowing... joy... the first jhāna... the second jhāna... the third jhāna... the fourth jhāna... attainment of the base of infinite space... attainment of the base of infinite consciousness... attainment of the base of nothingness...
The attainment of the sphere of neither-perception-nor-non-perception...
Contemplation of impermanence...
Contemplation of suffering...
Contemplation of non-self...
Contemplation of disenchantment...
Contemplation of dispassion...
Contemplation of cessation...
Contemplation of relinquishment...
Contemplation of destruction...
Contemplation of decay...
Contemplation of change...
Contemplation of the signless...
Contemplation of the desireless...
Contemplation of emptiness...
Insight into the higher wisdom of phenomena...
Knowledge and vision of things as they really are...
Contemplation of danger...
Contemplation of reflection...
Contemplation of turning away...
The path of stream-entry...
The path of once-returning...
The path of non-returning...
The path of arahantship...
Whoever cultivates the four foundations of mindfulness...
The four right efforts...
The four bases of spiritual power...
The five faculties...
The five powers...
The seven factors of enlightenment...
The noble eightfold path...
Whoever cultivates the eight liberations, whether they have developed them, are developing them, or will develop them, whether they have attained them, are attaining them, or will attain them, whether they have realized them, are realizing them, or will realize them, whether they have penetrated them, are penetrating them, or will penetrate them, whether they have directly known them, are directly knowing them, or will directly know them, whether they have touched them, are touching them, or will touch them, whether they have reached mastery, are reaching mastery, or will reach mastery, whether they have reached perfection, are reaching perfection, or will reach perfection, whether they have reached confidence, are reaching confidence, or will reach confidence, all of them, by the faculty of faith, are liberated by faith, by the faculty of concentration, are bodily witnesses, by the faculty of wisdom, are vision-attainers.
Whoever attains the four analytical knowings, whether they have attained them, are attaining them, or will attain them...
All of them, by the faculty of faith, are liberated by faith, by the faculty of concentration, are bodily witnesses, by the faculty of wisdom, are vision-attainers.
Whoever has penetrated the three knowings, whether they have penetrated them, are penetrating them, or will penetrate them...
All of them, by the faculty of faith, are liberated by faith, by the faculty of concentration, are bodily witnesses, by the faculty of wisdom, are vision-attainers.
Whoever has trained in the three trainings, whether they have trained, are training, or will train, whether they have directly known, are directly knowing, or will directly know, whether they have touched, are touching, or will touch, whether they have reached mastery, are reaching mastery, or will reach mastery, whether they have reached perfection, are reaching perfection, or will reach perfection, whether they have reached confidence, are reaching confidence, or will reach confidence, all of them, by the faculty of faith, are liberated by faith, by the faculty of concentration, are bodily witnesses, by the faculty of wisdom, are vision-attainers.
Those who understand suffering, abandon its origin, realize its cessation, and develop the path, all do so through the faculty of faith, being liberated by faith, through the faculty of concentration, being bodily witnesses, and through the faculty of wisdom, being those who have attained vision.
In how many ways does the realization of the truths occur?
In how many ways does one penetrate the truths?
The realization of the truths occurs in four ways.
One penetrates the truths in four ways.
One penetrates the truth of suffering through the realization of full understanding, the truth of the origin through the realization of abandonment, the truth of cessation through the realization of direct experience, and the truth of the path through the realization of development.
In these four ways, the realization of the truths occurs.
In these four ways, one penetrating the truths is liberated by faith through the faculty of faith, a bodily witness through the faculty of concentration, and one who has attained vision through the faculty of wisdom.
In how many ways does the realization of the truths occur?
In how many ways does one penetrate the truths?
The realization of the truths occurs in nine ways, and one penetrates the truths in nine ways.
One penetrates the truth of suffering through the realization of full understanding, the truth of the origin through the realization of abandonment, the truth of cessation through the realization of direct experience, and the truth of the path through the realization of development.
The realization of direct knowing of all phenomena, the realization of full understanding of all formations, the realization of abandonment of all unwholesome states, the realization of development of the four paths, and the realization of direct experience of cessation.
In these nine ways, the realization of the truths occurs.
In these nine ways, one penetrating the truths is liberated by faith through the faculty of faith, a bodily witness through the faculty of concentration, and one who has attained vision through the faculty of wisdom.
Second recitation.
How do formations appear to one who contemplates them as impermanent?
How do formations appear to one who contemplates them as suffering?
How do formations appear to one who contemplates them as non-self?
To one who contemplates them as impermanent, formations appear as subject to destruction.
To one who contemplates them as suffering, formations appear as subject to danger.
To one who contemplates them as non-self, formations appear as void.
What kind of mind is predominant in one who contemplates them as impermanent?
What kind of mind is predominant in one who contemplates them as suffering?
What kind of mind is predominant in one who contemplates them as non-self?
To one who contemplates them as impermanent, the mind is predominantly inclined towards resolution.
When one contemplates suffering, the mind becomes abundant in tranquility.
When one contemplates non-self, the mind becomes abundant in knowing.
When one contemplates impermanence, which liberation does one abundant in determination attain?
When one contemplates suffering, which liberation does one abundant in tranquility attain?
When one contemplates non-self, which liberation does one abundant in knowing attain?
When one contemplates impermanence, one abundant in determination attains the signless liberation.
When one contemplates suffering, one abundant in tranquility attains the desireless liberation.
When one contemplates non-self, one abundant in knowing attains the void liberation.
For one who contemplates impermanence and is abundant in determination, which liberation is predominant, how many liberations follow in development, arise together, are mutually dependent, are dependent conditions, are conjoined conditions, are of one essence, in what sense is it development, who develops?
For one who contemplates suffering and is abundant in tranquility, which liberation is predominant, how many liberations follow in development, arise together, are mutually dependent, are dependent conditions, are conjoined conditions, are of one essence, in what sense is it development, who develops?
For one who contemplates non-self and is abundant in knowing, which liberation is predominant, how many liberations follow in development, arise together, are mutually dependent, are dependent conditions, are conjoined conditions, are of one essence, in what sense is it development, who develops?
For one who contemplates impermanence and is abundant in determination, the signless liberation is predominant.
In development, two liberations follow, arise together, are mutually dependent, are dependent conditions, are conjoined conditions, are of one essence.
In the sense of one essence, it is development.
One who practices rightly develops; there is no development of liberation for one who practices wrongly.
For one who contemplates suffering and is abundant in tranquility, the desireless liberation is predominant.
In development, two liberations follow, arise together, are mutually dependent, are dependent conditions, are conjoined conditions, are of one essence.
In the sense of one essence, it is development.
One who practices rightly develops; there is no development of liberation for one who practices wrongly.
For one who contemplates non-self and is abundant in knowing, the void liberation is predominant.
Through cultivation, two liberations follow accordingly, they are conditions for co-arising, mutual dependence, support, association, and are of one essence.
In the sense of being of one essence, it is cultivation.
One who practices rightly cultivates;
there is no cultivation of liberation for one who practices wrongly.
For one who contemplates impermanence and frequently resolves, which liberation is predominant, how many liberations follow accordingly in cultivation, are conditions for co-arising, mutual dependence, support, association, and are of one essence, which liberation is predominant at the time of realization, how many liberations follow accordingly in realization, are conditions for co-arising, mutual dependence, support, association, and are of one essence, in what sense is it cultivation, in what sense is it realization?
For one who contemplates suffering and frequently calms, which liberation is predominant, how many liberations follow accordingly in cultivation, are conditions for co-arising, mutual dependence, support, association, and are of one essence, which liberation is predominant at the time of realization, how many liberations follow accordingly in realization, are conditions for co-arising, mutual dependence, support, association, and are of one essence, in what sense is it cultivation, in what sense is it realization?
For one who contemplates non-self and frequently knows, which liberation is predominant, how many liberations follow accordingly in cultivation, are conditions for co-arising, mutual dependence, support, association, and are of one essence, which liberation is predominant at the time of realization, how many liberations follow accordingly in realization, are conditions for co-arising, mutual dependence, support, association, and are of one essence, in what sense is it cultivation, in what sense is it realization?
For one who contemplates impermanence and frequently resolves, the signless liberation is predominant, two liberations follow accordingly in cultivation, are conditions for co-arising, mutual dependence, support, association, and are of one essence, the signless liberation is also predominant at the time of realization, two liberations follow accordingly in realization, are conditions for co-arising, mutual dependence, support, association, and are of one essence, in the sense of being of one essence it is cultivation, in the sense of seeing it is realization, thus one penetrates while cultivating, and cultivates while penetrating.
When one contemplates suffering, the uninclined liberation becomes predominant, and in development, the two liberations follow accordingly, being conditions of co-arising, mutuality, dependence, association, and having the same essence. Even at the time of realization, the uninclined liberation is predominant, and for realization, the two liberations follow accordingly, being conditions of co-arising, mutuality, dependence, association, and having the same essence. In the sense of having the same essence, it is development; in the sense of seeing, it is realization. Thus, while realizing, one develops, and while developing, one realizes.
When one contemplates non-self, the void liberation becomes predominant, and in development, the two liberations follow accordingly, being conditions of co-arising, mutuality, dependence, association, and having the same essence. Even at the time of realization, the void liberation is predominant, and for realization, the two liberations follow accordingly, being conditions of co-arising, mutuality, dependence, association, and having the same essence. In the sense of having the same essence, it is development; in the sense of seeing, it is realization. Thus, while realizing, one develops, and while developing, one realizes.
When one contemplates impermanence, which liberation is predominant?
Due to the predominance of which liberation does one become faith-liberated?
When one contemplates suffering, which liberation is predominant?
Due to the predominance of which liberation does one become a body-witness?
When one contemplates non-self, which liberation is predominant?
Due to the predominance of which liberation does one become vision-attained?
When one contemplates impermanence, the signless liberation is predominant.
Due to the predominance of the signless liberation, one becomes faith-liberated.
When one contemplates suffering, the uninclined liberation is predominant.
Due to the predominance of the uninclined liberation, one becomes a body-witness.
When one contemplates non-self, the void liberation is predominant.
Due to the predominance of the void liberation, one becomes vision-attained.
Believing, one is liberated:
faith-liberated.
Due to direct experience, one is a witness:
body-witness.
Due to seeing, one is attained:
vision-attained.
Believing, one is liberated:
faith-liberated.
First, one touches the jhāna contact, then later realizes cessation, nibbāna:
body-witness.
It is known, seen, understood, realized, and discerned that formations are suffering, cessation is bliss:
One who has attained right view ...
Whoever has developed renunciation, is developing it, or will develop it ...
All of them, by means of the signless liberation, are freed by faith; by means of the desireless liberation, are bodily witnesses; by means of the emptiness liberation, are those who have attained right view.
Whoever has non-ill will ...
Perception of light ...
Non-distraction ...
Whoever fully understands suffering, abandons its origin, realizes its cessation, and develops the path, all of them, by means of the signless liberation, are freed by faith; by means of the desireless liberation, are bodily witnesses; by means of the emptiness liberation, are those who have attained right view.
By how many modes is the realization of the truths achieved?
By how many modes does one penetrate the truths?
By four modes is the realization of the truths achieved.
By four modes does one penetrate the truths.
One penetrates the truth of suffering by the realization of full understanding, the truth of the origin by the realization of abandonment, the truth of cessation by the realization of direct experience, and the truth of the path by the realization of development.
By these four modes is the realization of the truths achieved.
By these four modes, penetrating the truths, one is freed by faith by means of the signless liberation, is a bodily witness by means of the desireless liberation, and has attained right view by means of the emptiness liberation.
By how many modes is the realization of the truths achieved?
By how many modes does one penetrate the truths?
By nine modes is the realization of the truths achieved.
By nine modes does one penetrate the truths.
One penetrates the truth of suffering by the realization of full understanding ...
and the realization of direct experience of cessation.
By these nine modes is the realization of the truths achieved.
By these nine modes, penetrating the truths, one is freed by faith by means of the signless liberation, is a bodily witness by means of the desireless liberation, and has attained right view by means of the emptiness liberation.
Contemplating impermanence, which phenomena does one know and see as they really are?
How does right vision arise?
How, consequently, are all formations well seen as impermanent?
Where is doubt abandoned?
Contemplating suffering, which phenomena does one know and see as they really are?
How does right vision arise?
How, consequently, are all formations well seen as suffering?
Where is doubt abandoned?
Contemplating non-self, which phenomena does one know and see as they really are?
How does right vision arise?
How, consequently, are all phenomena well seen as non-self?
When is doubt dispelled?
By contemplating impermanence, one knows and sees the true nature of phenomena;
Therefore, it is said:
Right view.
Thus, in this way, all formations are well seen as impermanent.
Here, doubt is dispelled.
By contemplating suffering, one knows and sees the true nature of phenomena;
Therefore, it is said:
Right view.
Thus, in this way, all formations are well seen as suffering.
Here, doubt is dispelled.
By contemplating non-self, one knows and sees the true nature of phenomena;
Therefore, it is said:
Right view.
Thus, in this way, all phenomena are well seen as non-self.
Here, doubt is dispelled.
Is the knowing of the true nature of things, right view, and the overcoming of doubt, different in meaning and expression, or are they the same in meaning but different in expression?
The knowing of the true nature of things, right view, and the overcoming of doubt, are the same in meaning but different in expression.
What fear arises when contemplating impermanence?
What fear arises when contemplating suffering?
What fear arises when contemplating non-self?
When contemplating impermanence, the fear of the sign arises.
When contemplating suffering, the fear of the occurrence arises.
When contemplating non-self, the fear of both the sign and the occurrence arises.
Is the wisdom that arises from the perception of fear, the knowing of danger, and disenchantment, different in meaning and expression, or are they the same in meaning but different in expression?
The wisdom that arises from the perception of fear, the knowing of danger, and disenchantment, are the same in meaning but different in expression.
Is the contemplation of non-self and the contemplation of emptiness different in meaning and expression, or are they the same in meaning but different in expression?
The contemplation of non-self and the contemplation of emptiness are the same in meaning but different in expression.
What reflective knowing arises when contemplating impermanence?
What reflective knowing arises when contemplating suffering?
What reflective knowing arises when contemplating non-self?
When contemplating impermanence, reflective knowing of the sign arises.
When contemplating suffering, reflective knowing of the occurrence arises.
When contemplating non-self, reflective knowing of both the sign and the occurrence arises.
And the desire for liberation, the contemplation of reflection, and the equanimity towards formations: are these phenomena different in meaning and expression, or are they the same in meaning, differing only in expression?
The desire for liberation, the contemplation of reflection, and the equanimity towards formations: these phenomena are the same in meaning, differing only in expression.
When contemplating impermanence, from where does the mind arise, and where does it go?
When contemplating suffering, from where does the mind arise, and where does it go?
When contemplating non-self, from where does the mind arise, and where does it go?
When contemplating impermanence, the mind arises from the sign and goes to the signless.
When contemplating suffering, the mind arises from the occurrence and goes to the non-occurrence.
When contemplating non-self, the mind arises from both the sign and the occurrence, and goes to the signless, the non-occurrence, the cessation, and the element of Nibbāna.
And the wisdom in the external arising and turning away, and the phenomena of the noble lineage: are these phenomena different in meaning and expression, or are they the same in meaning, differing only in expression?
The wisdom in the external arising and turning away, and the phenomena of the noble lineage: these phenomena are the same in meaning, differing only in expression.
When contemplating impermanence, by which liberation is one freed?
When contemplating suffering, by which liberation is one freed?
When contemplating non-self, by which liberation is one freed?
When contemplating impermanence, one is freed by the signless liberation.
When contemplating suffering, one is freed by the desireless liberation.
When contemplating non-self, one is freed by the void liberation.
And the wisdom in the dual arising and turning away, and the knowing on the path: are these phenomena different in meaning and expression, or are they the same in meaning, differing only in expression?
The wisdom in the dual arising and turning away, and the knowing on the path: these phenomena are the same in meaning, differing only in expression.
By how many modes are the three liberations different in moments?
By how many modes are the three liberations the same in moments?
By four modes, the three liberations are different in moments.
By seven modes, the three liberations are the same in moments.
By which four modes are the three liberations different in moments?
By the mode of dominance, the mode of determination, the mode of exertion, and the mode of leading out.
How are the three liberations different in moments by the mode of dominance?
When contemplating impermanence, the signless liberation is dominant; when contemplating suffering, the desireless liberation is dominant; when contemplating non-self, the void liberation is dominant.
Thus, in terms of predominance, the three liberations occur at different moments.
How do the three liberations occur at different moments in terms of determination?
By contemplating impermanence, one determines the mind through the signless liberation; by contemplating suffering, one determines the mind through the desireless liberation; by contemplating non-self, one determines the mind through the void liberation.
Thus, in terms of determination, the three liberations occur at different moments.
How do the three liberations occur at different moments in terms of inclination?
By contemplating impermanence, one inclines the mind towards the signless liberation; by contemplating suffering, one inclines the mind towards the desireless liberation; by contemplating non-self, one inclines the mind towards the void liberation.
Thus, in terms of inclination, the three liberations occur at different moments.
How do the three liberations occur at different moments in terms of leading out?
By contemplating impermanence, one leads to cessation and Nibbāna through the signless liberation; by contemplating suffering, one leads to cessation and Nibbāna through the desireless liberation; by contemplating non-self, one leads to cessation and Nibbāna through the void liberation.
Thus, in terms of leading out, the three liberations occur at different moments.
In these four ways, the three liberations occur at different moments.
In which seven ways do the three liberations occur at the same moment?
In terms of convergence, attainment, acquisition, penetration, realization, contact, and knowing.
How do the three liberations occur at the same moment in terms of convergence, attainment, acquisition, penetration, realization, contact, and knowing?
By contemplating impermanence, one is freed from the sign:
this is the signless liberation.
From where one is freed, there one does not place desire:
this is the desireless liberation.
Where one does not place desire, that is void:
this is the void liberation.
What is void, that is signless:
this is the signless liberation.
Thus, in terms of convergence, attainment, acquisition, penetration, realization, contact, and knowing, the three liberations occur at the same moment.
By contemplating suffering, one is freed from desire:
this is the desireless liberation.
Where one does not place desire, that is void:
this is the void liberation.
What is void, that is signless:
this is the signless liberation.
Signless liberation.
By the reason that it is signless, one does not direct the mind there:
Undirected liberation.
Thus, by the meaning of combination, by the meaning of attainment, by the meaning of acquisition, by the meaning of penetration, by the meaning of realization, by the meaning of contact, by the meaning of knowing, the three liberations occur simultaneously.
By contemplating non-self, one is freed from clinging:
Void liberation.
By the reason that it is void, it is signless:
Signless liberation.
By the reason that it is signless, one does not direct the mind there:
Undirected liberation.
Where one does not direct the mind, it is void:
Void liberation.
Thus, by the meaning of combination, by the meaning of attainment, by the meaning of acquisition, by the meaning of penetration, by the meaning of realization, by the meaning of contact, by the meaning of knowing, the three liberations occur simultaneously.
By these seven aspects, the three liberations occur simultaneously.
There is liberation, there is a door, there is a door to liberation, there is the opposite of liberation, there is conformity to liberation, there is the turning away from liberation, there is the cultivation of liberation, there is the tranquility of liberation.
What is liberation?
Void liberation, signless liberation, undirected liberation.
What is void liberation?
The knowing of contemplating impermanence, being freed from clinging to permanence:
Void liberation.
The knowing of contemplating suffering, being freed from clinging to happiness:
Void liberation.
The knowing of contemplating non-self, being freed from clinging to self:
Void liberation.
The knowing of contemplating disenchantment, being freed from clinging to delight:
Void liberation.
The knowing of contemplating dispassion, being freed from clinging to passion:
Void liberation.
The knowing of contemplating cessation, being freed from clinging to arising:
Void liberation.
The knowing of contemplating relinquishment, being freed from clinging to grasping:
Void liberation.
The knowing of contemplating the signless, being freed from clinging to signs:
Void liberation.
The knowing of contemplating the undirected, being freed from clinging to direction:
Void liberation.
The knowing of contemplating the void, being freed from all clinging:
Void liberation.
The knowing of contemplating impermanence in form, being freed from clinging to permanence:
Void liberation ... and so on ...
The knowing of contemplating the void in form, being freed from all clinging:
Void liberation.
In feeling ... and so on ...
In perception ...
In formations ...
In consciousness ...
In the eye ... etc. ...
The knowing of contemplating impermanence in aging and death frees one from the attachment to permanence:
The liberation through emptiness ... etc. ...
The knowing of contemplating emptiness in aging and death frees one from all attachments:
The liberation through emptiness.
This is the liberation through emptiness.
What is the liberation through signlessness?
The knowing of contemplating impermanence frees one from the sign of permanence:
The liberation through signlessness.
The knowing of contemplating suffering frees one from the sign of happiness:
The liberation through signlessness.
The knowing of contemplating non-self frees one from the sign of self:
The liberation through signlessness.
The knowing of contemplating disenchantment frees one from the sign of delight:
The liberation through signlessness.
The knowing of contemplating dispassion frees one from the sign of passion:
The liberation through signlessness.
The knowing of contemplating cessation frees one from the sign of arising:
The liberation through signlessness.
The knowing of contemplating relinquishment frees one from the sign of grasping:
The liberation through signlessness.
The knowing of contemplating signlessness frees one from all signs:
The liberation through signlessness.
The knowing of contemplating the undirected frees one from the sign of direction:
The liberation through signlessness.
The knowing of contemplating emptiness frees one from the sign of attachment:
The liberation through signlessness.
The knowing of contemplating impermanence in form frees one from the sign of permanence:
The liberation through signlessness ... etc. ...
The knowing of contemplating signlessness in form frees one from all signs:
The liberation through signlessness.
The knowing of contemplating the undirected in form frees one from the sign of direction:
The liberation through signlessness.
The knowing of contemplating emptiness in form frees one from the sign of attachment:
The liberation through signlessness.
In feeling ... etc. ...
In perception ...
In formations ...
In consciousness ...
In the eye ... etc. ...
The knowing of contemplating impermanence in aging and death frees one from the sign of permanence:
The liberation through signlessness ... etc. ...
The knowing of contemplating impermanence in aging and death frees one from all signs:
The liberation through signlessness.
The knowing of contemplating the undirected in aging and death frees one from the sign of direction:
The liberation through signlessness.
The knowing of contemplating emptiness in aging and death frees one from the sign of attachment:
The liberation through signlessness.
This is the liberation through signlessness.
What is the liberation through the undirected?
The knowing of contemplating impermanence frees one from the direction of permanence:
The liberation through the undirected.
The knowing of contemplating suffering frees one from the direction of happiness:
The liberation through the undirected.
The knowing of contemplating non-self frees one from the direction of self:
The liberation through the undirected.
The knowing of contemplation of disenchantment is released from the desire for delight:
unattached liberation.
The knowing of contemplation of dispassion is released from the desire for passion:
unattached liberation.
The knowing of contemplation of cessation is released from the desire for arising:
unattached liberation.
The knowing of contemplation of relinquishment is released from the desire for grasping:
unattached liberation.
The knowing of contemplation of the signless is released from the desire for signs:
unattached liberation.
The knowing of contemplation of the unattached is released from all desires:
unattached liberation.
The knowing of contemplation of emptiness is released from the desire for adherence:
unattached liberation.
The knowing of contemplation of impermanence in form is released from the desire for permanence:
unattached liberation …etc…
The knowing of contemplation of the unattached in form is released from all desires:
unattached liberation.
The knowing of contemplation of emptiness in form is released from the desire for adherence:
unattached liberation.
In feeling …etc…
In perception …
In formations …
In consciousness …
In the eye …etc…
The knowing of contemplation of impermanence in aging and death is released from the desire for permanence:
unattached liberation …etc…
The knowing of contemplation of the unattached in aging and death is released from all desires:
unattached liberation.
The knowing of contemplation of emptiness in aging and death is released from the desire for adherence:
unattached liberation.
This is unattached liberation.
This is liberation.
What is the gateway?
Those blameless wholesome states that arise there, which are factors of enlightenment, this is the gateway.
What is the gateway to liberation?
The cessation of those states, which is Nibbāna, this is the gateway to liberation.
Liberation and the gateway, the gateway to liberation, this is the gateway to liberation.
What is the opposite of liberation?
The three unwholesome roots are the opposites of liberation, the three misconducts are the opposites of liberation, all unwholesome states are the opposites of liberation, this is the opposite of liberation.
What is the conformity to liberation?
The three wholesome roots are the conformity to liberation, the three good conducts are the conformity to liberation, all wholesome states are the conformity to liberation, this is the conformity to liberation.
What is the detachment of liberation?
Detachment of perception, detachment of mind, detachment of consciousness, detachment of knowing, detachment of liberation, detachment of truth.
Knowing, one is detached:
detachment of perception.
Intending, one is detached:
detachment of mind.
Knowing, it is detached:
detachment of the mind.
Making knowing, it is detached:
detachment of knowing.
Letting go, it is detached:
detachment of liberation.
In the sense of truth, it is detached:
detachment of truth.
Where there is detachment of perception, there is detachment of mind; where there is detachment of mind, there is detachment of perception; where there is detachment of perception and mind, there is detachment of the mind; where there is detachment of the mind, there is detachment of perception and mind.
Where there is detachment of perception, mind, and the mind, there is detachment of knowing; where there is detachment of knowing, there is detachment of perception, mind, and the mind.
Where there is detachment of perception, mind, the mind, and knowing, there is detachment of liberation; where there is detachment of liberation, there is detachment of perception, mind, the mind, and knowing.
Where there is detachment of perception, mind, the mind, knowing, and liberation, there is detachment of truth; where there is detachment of truth, there is detachment of perception, mind, the mind, knowing, and liberation.
This is the detachment of liberation.
What is the cultivation of liberation?
Cultivation, development, and frequent practice of the first jhāna, cultivation, development, and frequent practice of the second jhāna, cultivation, development, and frequent practice of the third jhāna, cultivation, development, and frequent practice of the fourth jhāna, cultivation, development, and frequent practice of the attainment of the sphere of infinite space, cultivation, development, and frequent practice of the attainment of the sphere of infinite consciousness, cultivation, development, and frequent practice of the attainment of the sphere of nothingness, cultivation, development, and frequent practice of the attainment of the sphere of neither perception nor non-perception, cultivation, development, and frequent practice of the path of stream-entry, cultivation, development, and frequent practice of the path of once-returning, cultivation, development, and frequent practice of the path of non-returning, cultivation, development, and frequent practice of the path of arahantship, this is the cultivation of liberation.
What is the pacification of liberation?
The attainment or result of the first jhāna, the attainment or result of the second jhāna, the attainment or result of the third jhāna, the attainment or result of the fourth jhāna, the attainment of the sphere of infinite space, the attainment of the sphere of infinite consciousness, the attainment of the sphere of nothingness, the attainment of the sphere of neither perception nor non-perception, the attainment or result of the path of stream-entry, the fruit of stream-entry, the attainment or result of the path of once-returning, the fruit of once-returning, the attainment or result of the path of non-returning, the fruit of non-returning, the attainment or result of the path of arahantship, the fruit of arahantship, this is the pacification of liberation.
The discourse on liberation is finished.