PS 1.5 — Giảng về Giải Thoát

209. The prelude is as before. “Bhikkhus, there are these three liberations. What are the three? The liberation of emptiness, the signless liberation, and the undirected liberation. These, bhikkhus, are the three liberations.”

“Furthermore, there are sixty-eight deliverances: the emptiness deliverance, the signless deliverance, the undirected deliverance; the deliverance of internal emergence, the deliverance of external emergence, the deliverance of emergence from both; the four deliverances of internal emergence, the four deliverances of external emergence, the four deliverances of emergence from both; the four deliverances conforming to internal emergence, the four deliverances conforming to external emergence, the four deliverances conforming to emergence from both; the four deliverances of the tranquilization of internal emergence, the four deliverances of the tranquilization of external emergence, the four deliverances of the tranquilization of emergence from both; the deliverance ‘one with form sees forms,’ the deliverance ‘one internally with the perception of formlessness sees external forms,’ the deliverance ‘one is intent only on the beautiful’; the deliverance of the attainment of the base of infinite space, the deliverance of the attainment of the base of infinite consciousness, the deliverance of the attainment of the base of nothingness; the deliverance of the attainment of the base of neither-perception-nor-non-perception, the deliverance of the attainment of the cessation of perception and feeling; the temporal deliverance, the atemporal deliverance; the temporary deliverance, the non-temporary deliverance; the mutable deliverance, the immutable deliverance; the mundane deliverance, the supramundane deliverance; the deliverance with taints, the taintless deliverance; the material deliverance, the immaterial deliverance; the more immaterial than the immaterial deliverance, the directed deliverance, the undirected deliverance, the deliverance of the tranquilization of the directed; the conjoined deliverance, the disjoined deliverance; the deliverance of oneness, the deliverance of diversity, the deliverance of perception, the deliverance of knowledge; the deliverance of becoming cool, the jhānic deliverance, the deliverance of the mind through non-clinging.”

2. The Exposition

210. What is the deliverance of emptiness? Here, a bhikkhu, having gone to the forest, or to the root of a tree, or to a secluded dwelling, reflects thus: 'This is void of self or of what belongs to self.' He does not form an adherence to it—this is the deliverance of emptiness. This is the deliverance of emptiness.

What is the signless deliverance? Here, a bhikkhu, having gone to the forest, or to the root of a tree, or to a secluded dwelling, reflects thus: 'This is void of self or of what belongs to self.' He does not make a sign of it—this is the signless deliverance. This is the signless deliverance.

What is the desireless deliverance? Here, a bhikkhu, having gone to the forest, or to the root of a tree, or to a secluded dwelling, reflects thus: 'This is void of self or of what belongs to self.' He does not form a desire for it—this is the desireless deliverance. This is the desireless deliverance.

What is the deliverance of internal emergence? The four jhānas—this is the deliverance of internal emergence. What is the deliverance of external emergence? The four formless attainments—this is the deliverance of external emergence. What is the deliverance of emergence from both? The four noble paths—this is the deliverance of emergence from both.

What are the four deliverances of internal emergence? The first jhāna emerges from the hindrances. The second jhāna emerges from thought and investigation. The third jhāna emerges from rapture. The fourth jhāna emerges from pleasure and pain. These are the four deliverances of internal emergence.

What are the four liberations of external emergence? The attainment of the base of infinite space emerges from perceptions of form, perceptions of impingement, and perceptions of multiplicity. The attainment of the base of infinite consciousness emerges from the perception of the base of infinite space. The attainment of the base of nothingness emerges from the perception of the base of infinite consciousness. The attainment of the base of neither-perception-nor-non-perception emerges from the perception of the base of nothingness. These are the four liberations of external emergence.

What are the four liberations of emergence from both? The stream-entry path emerges from identity view, doubt, clinging to rites and rituals, the underlying tendency to views, and the underlying tendency to doubt; it emerges from the defilements and aggregates that follow them, and externally from all signs. The once-returner path emerges from the coarse fetters of sensual desire and ill will, and the coarse underlying tendencies to sensual desire and ill will; it emerges from the defilements and aggregates that follow them, and externally from all signs. The non-returner path emerges from the subtle fetters of sensual desire and ill will, and the subtle underlying tendencies to sensual desire and ill will; it emerges from the defilements and aggregates that follow them, and externally from all signs. The Arahant path emerges from desire for form, desire for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to desire for existence, and the underlying tendency to ignorance; it emerges from the defilements and aggregates that follow them, and externally from all signs. These are the four liberations of emergence from both.

211. What are the four deliverances conforming to internal emergence? For the purpose of attaining the first jhāna, there is initial thought, sustained thought, rapture, happiness, and one-pointedness of mind; for the purpose of attaining the second jhāna... and so on...; for the purpose of attaining the third jhāna... and so on...; for the purpose of attaining the fourth jhāna, there is initial thought, sustained thought, rapture, happiness, and one-pointedness of mind. These are the four deliverances conforming to internal emergence.

What are the four deliverances conforming to external emergence? For the purpose of attaining the attainment of the base of infinite space, there is initial thought, sustained thought, rapture, happiness, and one-pointedness of mind; for the purpose of attaining the attainment of the base of infinite consciousness... and so on...; for the purpose of attaining the attainment of the base of nothingness... and so on...; for the purpose of attaining the attainment of the base of neither-perception-nor-non-perception, there is initial thought, sustained thought, rapture, happiness, and one-pointedness of mind. These are the four deliverances conforming to external emergence.

What are the four deliverances conforming to emergence from both? For the purpose of attaining the path of stream-entry, there is contemplation of impermanence, contemplation of suffering, and contemplation of non-self; for the purpose of attaining the path of once-returning... and so on...; for the purpose of attaining the path of non-returning... and so on...; for the purpose of attaining the path of arahantship, there is contemplation of impermanence, contemplation of suffering, and contemplation of non-self. These are the four deliverances conforming to emergence from both.

What are the four deliverances of the tranquilization of internal emergence? The attainment or the result of the first jhāna; the attainment or the result of the second jhāna... and so on...; the attainment or the result of the third jhāna... and so on...; the attainment or the result of the fourth jhāna. These are the four deliverances of the tranquilization of internal emergence.

What are the four liberations of the tranquilization of external emergence? The attainment or result of the base of infinite space, the attainment or result of the base of infinite consciousness… the attainment or result of the base of nothingness… the attainment or result of the base of neither-perception-nor-non-perception—these are the four liberations of the tranquilization of external emergence.

What are the four liberations of the tranquilization of emergence from both? The fruit of stream-entry for the path of stream-entry, the fruit of once-returning for the path of once-returning, the fruit of non-returning for the path of non-returning, the fruit of arahantship for the path of arahantship—these are the four liberations of the tranquilization of emergence from both.

212. How is 'one who has form sees forms' a liberation? Here, a certain person internally, personally, attends to the blue sign and obtains the perception of blue. They grasp that sign well, bear it in mind well, and establish it well. Having grasped that sign well, borne it in mind well, and established it well, they direct their mind externally toward the blue sign and obtain the perception of blue. They grasp that sign well, bear it in mind well, and establish it well. Having grasped that sign well, borne it in mind well, and established it well, they resort to it, develop it, and make much of it. It occurs to them thus: 'Both this, internal and external, is form,' and they become one with the perception of form. Here, a certain person internally, personally, attends to the yellow sign... and so on... the red sign... and so on... the white sign and obtains the perception of white. They grasp that sign well, bear it in mind well, and establish it well. Having grasped that sign well, borne it in mind well, and established it well, they direct their mind externally toward the white sign and obtain the perception of white. They grasp that sign well, bear it in mind well, and establish it well. Having grasped that sign well, borne it in mind well, and established it well, they resort to it, develop it, and make much of it. It occurs to them thus: 'Both this, internal and external, is form,' and they become one with the perception of form. Thus, one who has form sees forms; therefore, it is a liberation.

How is it a liberation that one, being internally perceptive of the formless, sees forms externally? Here, a certain person does not internally and personally attend to a blue sign and does not obtain the perception of blue; externally, he directs his mind toward the blue sign and obtains the perception of blue. He grasps that sign well, attends to it carefully, and establishes it firmly. Having grasped that sign well, attended to it carefully, and established it firmly, he cultivates, develops, and practices it frequently. To him, it occurs thus: 'Internally, it is formless; externally, this is form,' and he becomes one who is perceptive of form. Here, a certain person does not internally and personally attend to a yellow sign... a red sign... a white sign and does not obtain the perception of white; externally, he directs his mind toward the white sign and obtains the perception of white. He grasps that sign well, attends to it carefully, and establishes it firmly. Having grasped that sign well, attended to it carefully, and established it firmly, he cultivates, develops, and practices it frequently. To him, it occurs thus: 'Internally, it is formless; externally, this is form,' and he becomes one who is perceptive of form. In this way, being internally perceptive of the formless and viewing forms externally is a liberation.

How is it called a liberation that one is resolved only upon 'the beautiful'? Here, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness; likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, in all respects, he dwells pervading the entire world with a mind accompanied by loving-kindness that is extensive, exalted, immeasurable, without enmity, and without ill will. Because loving-kindness has been developed, beings are not repugnant. With a mind accompanied by compassion... and so on... Because compassion has been developed, beings are not repugnant. With a mind accompanied by appreciative joy... and so on... Because appreciative joy has been developed, beings are not repugnant. With a mind accompanied by equanimity, he dwells pervading one direction... and so on... Because equanimity has been developed, beings are not repugnant. In this way, because one is resolved only upon 'the beautiful', it is called a liberation.

213. What is the liberation of the attainment of the base of infinite space? Here, a bhikkhu, by completely transcending perceptions of form, by the cessation of perceptions of resistance, and by not attending to perceptions of diversity, thinking, 'Space is infinite,' 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 bhikkhu, having entirely transcended the base of infinite space, enters and dwells in the base of infinite consciousness, thinking, 'Consciousness is infinite.' 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 bhikkhu, having entirely transcended the base of infinite consciousness, enters and dwells in the base of nothingness, thinking, 'There is nothing.' 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 bhikkhu, having entirely transcended 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? Here, a bhikkhu, having entirely transcended the base of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling. This is the liberation of the attainment of the cessation of perception and feeling.

What is timely liberation? The four jhānas and the four formless attainments. This is timely liberation.

What is timeless liberation? The four noble paths, the four fruits of recluseship, and Nibbāna. This is timeless liberation.

What is temporal liberation? The four jhānas and the four formless attainments. This is temporal liberation.

What is timeless liberation? The four noble paths, the four fruits of recluseship, and Nibbāna. This is timeless liberation.

What is mutable liberation? The four jhānas and the four formless attainments. This is mutable liberation.

What is unshakeable liberation? The four noble paths, the four fruits of recluseship, and Nibbāna. This is unshakeable liberation.

What is mundane liberation? The four jhānas and the four formless attainments. This is mundane liberation.

What is supramundane liberation? The four noble paths, the four fruits of recluseship, and Nibbāna. This is supramundane liberation.

What is liberation with taints? The four jhānas and the four formless attainments. This is liberation with taints.

What is liberation without taints? The four noble paths, the four fruits of recluseship, and Nibbāna. This is liberation without taints.

What is material liberation? Liberation connected with form. This is material liberation.

What is immaterial liberation? Liberation connected with the formless. This is immaterial liberation.

What is the liberation that is more unworldly than the unworldly? The four noble paths, the four fruits of recluseship, and Nibbāna. This is the liberation that is more unworldly than the unworldly.

What is the directed liberation? The four jhānas and the four formless attainments. This is the directed liberation. What is the undirected liberation? The four noble paths, the four fruits of recluseship, and Nibbāna. This is the undirected liberation.

What is the liberation by the calming of the directed? The attainment of the first jhāna or its result... up to the attainment of the base of neither perception nor non-perception or its result. This is the liberation by the calming of the directed.

What is the associated liberation? The four jhānas and the four formless attainments. This is the associated liberation.

What is the dissociated liberation? The four noble paths, the four fruits of recluseship, and Nibbāna. This is the dissociated liberation.

What is the liberation of oneness? The four noble paths, the four fruits of recluseship, and Nibbāna. This is the liberation of oneness.

What is the liberation of diversity? The four jhānas and the four formless attainments. This is the liberation of diversity.

214. What is liberation of perception? There may be one liberation of perception, and there are ten liberations of perception; the ten liberations of perception are one liberation of perception, by way of the object and by way of the mode. And how is this so? The knowledge of contemplation of impermanence is liberated from the perception of permanence—this is liberation of perception. The knowledge of contemplation of suffering is liberated from the perception of pleasure—this is liberation of perception. The knowledge of contemplation of non-self is liberated from the perception of self—this is liberation of perception. The knowledge of contemplation of disenchantment is liberated from the perception of delight—this is liberation of perception. The knowledge of contemplation of dispassion is liberated from the perception of passion—this is liberation of perception. The knowledge of contemplation of cessation is liberated from the perception of arising—this is liberation of perception. The knowledge of contemplation of relinquishment is liberated from the perception of grasping—this is liberation of perception. The knowledge of contemplation of the signless is liberated from the perception of the sign—this is liberation of perception. The knowledge of contemplation of the desireless is liberated from the perception of aspiration—this is liberation of perception. The knowledge of contemplation of emptiness is liberated from the perception of adherence—this is liberation of perception. Thus, there may be one liberation of perception, and there are ten liberations of perception; the ten liberations of perception are one liberation of perception, by way of the object and by way of the mode.

In form, the knowledge of contemplation of impermanence is liberated from the perception of permanence—this is liberation of perception… In form, the knowledge of contemplation of emptiness is liberated from the perception of adherence—this is liberation of perception. Thus, there may be one liberation of perception, and there are ten liberations of perception; the ten liberations of perception are one liberation of perception, by way of the object and by way of the mode.

In feeling… and so on… in perception… in formations… in consciousness… in the eye… and so on… in aging-and-death, the knowledge of contemplating impermanence is liberated from the perception of permanence—thus, it is perception-liberation. …and so on… In aging-and-death, the knowledge of contemplating emptiness is liberated from the perception of adherence—thus, it is perception-liberation. In this way, it may be that one perception-liberation becomes ten perception-liberations, and ten perception-liberations become one perception-liberation by way of the object and by way of the mode. This is perception-liberation.

215. What is knowledge-liberation? It may be that one knowledge-liberation becomes ten knowledge-liberations, and ten knowledge-liberations become one knowledge-liberation by way of the object and by way of the mode. And how may this be? Through the contemplation of impermanence, the knowledge of things as they actually are is liberated from delusion and ignorance regarding permanence—thus, it is knowledge-liberation. Through the contemplation of suffering, the knowledge of things as they actually are is liberated from delusion and ignorance regarding pleasure—thus, it is knowledge-liberation. Through the contemplation of non-self, the knowledge of things as they actually are is liberated from delusion and ignorance regarding self—thus, it is knowledge-liberation. Through the contemplation of disenchantment, the knowledge of things as they actually are is liberated from delusion and ignorance regarding delight—thus, it is knowledge-liberation. Through the contemplation of dispassion, the knowledge of things as they actually are is liberated from delusion and ignorance regarding passion—thus, it is knowledge-liberation. Through the contemplation of cessation, the knowledge of things as they actually are is liberated from delusion and ignorance regarding arising—thus, it is knowledge-liberation. Through the contemplation of relinquishment, the knowledge of things as they actually are is liberated from delusion and ignorance regarding grasping—thus, it is knowledge-liberation. Through the contemplation of the signless, the knowledge of things as they actually are is liberated from delusion and ignorance regarding signs—thus, it is knowledge-liberation. Through the contemplation of the desireless, the knowledge of things as they actually are is liberated from delusion and ignorance regarding aspiration—thus, it is knowledge-liberation. Through the contemplation of emptiness, the knowledge of things as they actually are is liberated from delusion and ignorance regarding adherence—thus, it is knowledge-liberation. In this way, it may be that one knowledge-liberation becomes ten knowledge-liberations, and ten knowledge-liberations become one knowledge-liberation by way of the object and by way of the mode.

With regard to form, the knowledge of things as they really are, through contemplation of impermanence, is liberated from delusion and ignorance concerning permanence—this is knowledge-liberation... With regard to form, the knowledge of things as they really are, through contemplation of emptiness, is liberated from delusion and ignorance concerning adherence—this is knowledge-liberation. Thus, there may be one knowledge-liberation, or there are ten knowledge-liberations; the ten knowledge-liberations are one knowledge-liberation by way of the object and by way of the mode.

In feeling... in perception... in formations... in consciousness... in the eye... in aging-and-death, the knowledge of things as they really are, through contemplation of impermanence, is liberated from delusion and ignorance concerning permanence—this is knowledge-liberation... In aging-and-death, the knowledge of things as they really are, through contemplation of emptiness, is liberated from delusion and ignorance concerning adherence—this is knowledge-liberation. Thus, there may be one knowledge-liberation, or there are ten knowledge-liberations; the ten knowledge-liberations are one knowledge-liberation by way of the object and by way of the mode. This is knowledge-liberation.

216. What is the cooling liberation? It may be that one cooling liberation becomes ten cooling liberations, or ten cooling liberations become one cooling liberation, by way of the basis and the mode. And how may this be? By means of the contemplation of impermanence, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from permanence—this is the cooling liberation. By means of the contemplation of suffering, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from pleasure—this is the cooling liberation. By means of the contemplation of non-self, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from self—this is the cooling liberation. By means of the contemplation of disenchantment, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from delight—this is the cooling liberation. By means of the contemplation of dispassion, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from passion—this is the cooling liberation. By means of the contemplation of cessation, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from the origin—this is the cooling liberation. By means of the contemplation of relinquishment, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from grasping—this is the cooling liberation. By means of the contemplation of the signless, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from signs—this is the cooling liberation. By means of the contemplation of the desireless, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from aspiration—this is the cooling liberation. By means of the contemplation of emptiness, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from clinging—this is the cooling liberation. Thus, it may be that one cooling liberation becomes ten cooling liberations, or ten cooling liberations become one cooling liberation, by way of the basis and the mode.

In form, by means of the contemplation of impermanence, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from [the view of] permanence; therefore, it is called the liberation of becoming cool... In form, by means of the contemplation of emptiness, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from adherence; therefore, it is called the liberation of becoming cool. Thus, there may be one liberation of becoming cool. Ten liberations of becoming cool come to be. Ten liberations of becoming cool are one liberation of becoming cool by way of the basis and by way of the method.

In feeling... in perception... in formations... in consciousness... in the eye... in aging and death, by means of the contemplation of impermanence, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from [the view of] permanence; therefore, it is called the liberation of becoming cool... In aging and death, by means of the contemplation of emptiness, the unsurpassed knowledge of the state of coolness is liberated from the distress, fever, and torment that arise from adherence; therefore, it is called the liberation of becoming cool. Thus, there may be one liberation of becoming cool. Ten liberations of becoming cool come to be. Ten liberations of becoming cool are one liberation of becoming cool by way of the basis and by way of the method—this is the liberation of becoming cool.

217. What is the jhāna liberation? Renunciation contemplates—this is jhāna. It burns up sensual desire—this is jhāna. Contemplating, one is liberated—this is jhāna liberation. Causing them to burn, one is liberated—this is jhāna liberation. They contemplate—these are wholesome states. It burns up—the defilements. One knows both the contemplating states and the defilements that are burned up—this is jhāna liberation. Goodwill contemplates—this is jhāna. It burns up ill will—this is jhāna. Contemplating, one is liberated—this is jhāna liberation. Causing them to burn, one is liberated—this is jhāna liberation. They contemplate—these are wholesome states. It burns up—the defilements. One knows both the contemplating states and the defilements that are burned up—this is jhāna liberation. The perception of light contemplates—this is jhāna. It burns up sloth and torpor—this is jhāna… Non-distraction contemplates—this is jhāna. It burns up restlessness—this is jhāna. The discernment of phenomena contemplates—this is jhāna. It burns up doubt—this is jhāna. Knowledge contemplates—this is jhāna. It burns up ignorance—this is jhāna. Joy contemplates—this is jhāna. It burns up discontent—this is jhāna. The first jhāna contemplates—this is jhāna. It burns up the hindrances—this is jhāna… The path of arahantship contemplates—this is jhāna. It burns up all defilements—this is jhāna. Contemplating, one is liberated—this is jhāna liberation. Causing them to burn, one is liberated—this is jhāna liberation. They contemplate—these are wholesome states. It burns up—the defilements. One knows both the contemplating states and the defilements that are burned up—this is jhāna liberation. This is the jhāna liberation.

218. What is the liberation of the mind without clinging? It may be that one liberation of the mind without clinging becomes ten liberations of the mind without clinging, or ten liberations of the mind without clinging become one liberation of the mind without clinging by way of the basis and by way of the method. And how may this be? The knowledge of contemplation of impermanence is liberated from the clinging that arises as permanence—this is the liberation of the mind without clinging. The knowledge of contemplation of suffering is liberated from the clinging that arises as pleasure—this is the liberation of the mind without clinging. The knowledge of contemplation of non-self is liberated from the clinging that arises as self—this is the liberation of the mind without clinging. The knowledge of contemplation of revulsion is liberated from the clinging that arises as delight—this is the liberation of the mind without clinging. The knowledge of contemplation of dispassion is liberated from the clinging that arises as lust—this is the liberation of the mind without clinging. The knowledge of contemplation of cessation is liberated from the clinging that arises as the origin—this is the liberation of the mind without clinging. The knowledge of contemplation of relinquishment is liberated from the clinging that arises as grasping—this is the liberation of the mind without clinging. The knowledge of contemplation of the signless is liberated from the clinging that arises as a sign—this is the liberation of the mind without clinging. The knowledge of contemplation of the desireless is liberated from the clinging that arises as aspiration—this is the liberation of the mind without clinging. The knowledge of contemplation of emptiness is liberated from the clinging that arises as insistence—this is the liberation of the mind without clinging. Thus, it may be that one liberation of the mind without clinging becomes ten liberations of the mind without clinging, or ten liberations of the mind without clinging become one liberation of the mind without clinging by way of the basis and by way of the method.

In form, the knowledge of contemplation of impermanence is liberated from the clinging that arises as permanence—this is the liberation of the mind without clinging… and so on… In form, the knowledge of contemplation of emptiness is liberated from the clinging that arises as insistence—this is the liberation of the mind without clinging. Thus, it may be that one liberation of the mind without clinging becomes ten liberations of the mind without clinging, or ten liberations of the mind without clinging become one liberation of the mind without clinging by way of the basis and by way of the method.

In feeling…pe… in perception… in formations… in consciousness… in the eye…pe… in aging-and-death, the knowledge of contemplation of impermanence is liberated from the clinging that arises as permanence; therefore, it is the liberation of the mind without clinging…pe… In aging-and-death, the knowledge of contemplation of emptiness is liberated from the clinging that arises through adherence; therefore, it is the liberation of the mind without clinging. Thus, it may be that one liberation of the mind without clinging becomes ten liberations of the mind without clinging, and ten liberations of the mind without clinging become one liberation of the mind without clinging by way of the basis and by way of the method.

From how many clingings is the knowledge of contemplation of impermanence liberated? From how many clingings is the knowledge of contemplation of suffering liberated? From how many clingings is the knowledge of contemplation of not-self liberated? From how many clingings is the knowledge of contemplation of disenchantment…pe… of dispassion… of cessation… of relinquishment… of the signless… of the desireless… of emptiness liberated?

The knowledge of contemplation of impermanence is liberated from three clingings. The knowledge of contemplation of suffering is liberated from one clinging. The knowledge of contemplation of not-self is liberated from three clingings. The knowledge of contemplation of disenchantment is liberated from one clinging. The knowledge of contemplation of dispassion is liberated from one clinging. The knowledge of contemplation of cessation is liberated from four clingings. The knowledge of contemplation of relinquishment is liberated from four clingings. The knowledge of contemplation of the signless is liberated from three clingings. The knowledge of contemplation of the desireless is liberated from one clinging. The knowledge of contemplation of emptiness is liberated from three clingings.

From which three kinds of clinging is the knowledge of contemplation of impermanence liberated? From clinging to views, clinging to rites and observances, and clinging to the doctrine of self—the knowledge of contemplation of impermanence is liberated from these three kinds of clinging. From which one kind of clinging is the knowledge of contemplation of suffering liberated? From clinging to sensual pleasures—the knowledge of contemplation of suffering is liberated from this one kind of clinging. From which three kinds of clinging is the knowledge of contemplation of non-self liberated? From clinging to views, clinging to rites and observances, and clinging to the doctrine of self—the knowledge of contemplation of non-self is liberated from these three kinds of clinging. From which one kind of clinging is the knowledge of contemplation of disenchantment liberated? From clinging to sensual pleasures—the knowledge of contemplation of disenchantment is liberated from this one kind of clinging. From which one kind of clinging is the knowledge of contemplation of dispassion liberated? From clinging to sensual pleasures—the knowledge of contemplation of dispassion is liberated from this one kind of clinging. From which four kinds of clinging is the knowledge of contemplation of cessation liberated? From clinging to sensual pleasures, clinging to views, clinging to rites and observances, and clinging to the doctrine of self—the knowledge of contemplation of cessation is liberated from these four kinds of clinging. From which four kinds of clinging is the knowledge of contemplation of relinquishment liberated? From clinging to sensual pleasures, clinging to views, clinging to rites and observances, and clinging to the doctrine of self—the knowledge of contemplation of relinquishment is liberated from these four kinds of clinging. From which three kinds of clinging is the knowledge of contemplation of the signless liberated? From clinging to views, clinging to rites and observances, and clinging to the doctrine of self—the knowledge of contemplation of the signless is liberated from these three kinds of clinging. From which one kind of clinging is the knowledge of contemplation of the desireless liberated? From clinging to sensual pleasures—the knowledge of contemplation of the desireless is liberated from this one kind of clinging. From which three kinds of clinging is the knowledge of contemplation of emptiness liberated? From clinging to views, clinging to rites and observances, and clinging to the doctrine of self—the knowledge of contemplation of emptiness is liberated from these three kinds of clinging.

The knowledge of contemplating impermanence, the knowledge of contemplating non-self, the knowledge of contemplating the signless, and the knowledge of contemplating emptiness—these four knowledges are liberated from three kinds of clinging: clinging to views, clinging to rules and observances, and clinging to the doctrine of self. The knowledge of contemplating suffering, the knowledge of contemplating disenchantment, the knowledge of contemplating dispassion, and the knowledge of contemplating the undirected—these four knowledges are liberated from one kind of clinging: clinging to sensual pleasure. The knowledge of contemplating cessation and the knowledge of contemplating relinquishment—these two knowledges are liberated from four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to the doctrine of self—this is the liberation of the mind without clinging.

The first recitation section of the Discourse on Liberation.

219. Indeed, these three gateways to liberation conduce to the escape from the world. By contemplating all formations as delimited and circumscribed, and by the plunging of the mind into the signless element; by rousing the mind regarding all formations, and by the plunging of the mind into the undirected element; by contemplating all phenomena as alien, and by the plunging of the mind into the emptiness element—these three gateways to liberation conduce to the escape from the world.

To one who attends as impermanent, how do formations appear? To one who attends as suffering, how do formations appear? To one who attends as non-self, how do formations appear? To one who attends as impermanent, formations appear as perishing. To one who attends as suffering, formations appear as fearful. To one who attends as non-self, formations appear as empty.

When one attends to impermanence, what mind is preponderant? When one attends to suffering, what mind is preponderant? When one attends to non-self, what mind is preponderant? When one attends to impermanence, the mind is preponderant with conviction. When one attends to suffering, the mind is preponderant with tranquility. When one attends to non-self, the mind is preponderant with wisdom.

When one attends to impermanence, preponderant in conviction, what faculty does one attain? When one attends to suffering, preponderant in tranquility, what faculty does one attain? When one attends to non-self, preponderant in wisdom, what faculty does one attain? When one attends to impermanence, preponderant in conviction, one attains the faculty of faith. When one attends to suffering, preponderant in tranquility, one attains the faculty of concentration. When one attends to non-self, preponderant in wisdom, one attains the faculty of wisdom.

For one attending to impermanence, preponderant in conviction, which faculty is dominant? In development, how many faculties follow accordingly? Are they conascence conditions, mutuality conditions, association conditions, and of one function? In what sense is it development? Who develops it? For one attending to suffering, preponderant in tranquility, which faculty is dominant? In development, how many faculties follow accordingly? Are they conascence conditions, mutuality conditions, support conditions, association conditions, and of one function? In what sense is it development? Who develops it? For one attending to non-self, preponderant in knowledge, which faculty is dominant? In development, how many faculties follow accordingly? Are they conascence conditions, mutuality conditions, support conditions, association conditions, and of one function? In what sense is it development? Who develops it? For one attending to impermanence, preponderant in conviction, the faculty of faith is dominant. In development, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, association conditions, and of one function. Development is in the sense of having one function. One who practices rightly develops it; for one who practices wrongly, there is no development of the faculties. For one attending to suffering, preponderant in tranquility, the faculty of concentration is dominant. In development, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, association conditions, and of one function. Development is in the sense of having one function. One who practices rightly develops it; for one who practices wrongly, there is no development of the faculties. For one attending to non-self, preponderant in knowledge, the faculty of wisdom is dominant. In development, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, association conditions, and of one function. Development is in the sense of having one function. One who practices rightly develops it; for one who practices wrongly, there is no development of the faculties.

220. For one who attends to impermanence, in whom conviction is abundant, which faculty is dominant? In development, which faculties follow accordingly, are conascence conditions, are mutuality conditions, are support conditions, are association conditions? At the time of penetration, which faculty is dominant? For penetration, which faculties follow accordingly, are conascence conditions, are mutuality conditions, are support conditions, are association conditions, are of a single essence? In what sense is there development? In what sense is there penetration? For one who attends to suffering, in whom tranquility is abundant, which faculty is dominant? In development, which faculties follow accordingly, are conascence conditions, are mutuality conditions, are support conditions, are association conditions? At the time of penetration, which faculty is dominant? For penetration, which faculties follow accordingly, are conascence conditions, are mutuality conditions, are support conditions, are association conditions, are of a single essence? In what sense is there development? In what sense is there penetration? For one who attends to non-self, in whom wisdom is abundant, which faculty is dominant? In development, which faculties follow accordingly, are conascence conditions, are mutuality conditions, are support conditions, are association conditions? At the time of penetration, which faculty is dominant? For penetration, which faculties follow accordingly, are conascence conditions, are mutuality conditions, are support conditions, are association conditions, are of a single essence? In what sense is there development? In what sense is there penetration?

For one contemplating impermanence, preponderant in conviction, the faculty of faith becomes dominant. In development, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, and association conditions. At the time of penetration, the faculty of wisdom becomes dominant. For penetration, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, association conditions, and of one function. Development is in the sense of being of one function. Penetration is in the sense of seeing. Thus, one who penetrates also develops, and one who develops also penetrates. For one contemplating suffering, preponderant in tranquility, the faculty of concentration becomes dominant. In development, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, and association conditions. At the time of penetration, the faculty of wisdom becomes dominant. For penetration, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, association conditions, and of one function. Development is in the sense of being of one function. Penetration is in the sense of seeing. Thus, one who penetrates also develops, and one who develops also penetrates. For one contemplating non-self, preponderant in wisdom, the faculty of wisdom becomes dominant. In development, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, and association conditions. Even at the time of penetration, the faculty of wisdom is dominant. For penetration, the four faculties follow accordingly; they are conascence conditions, mutuality conditions, support conditions, association conditions, and of one function. Development is in the sense of being of one function. Penetration is in the sense of seeing. Thus, one who penetrates also develops, and one who develops also penetrates.

221. When one attends to impermanence, which faculty becomes predominant? Due to the predominance of which faculty does one become faith-liberated? When one attends to suffering, which faculty becomes predominant? Due to the predominance of which faculty does one become a body-witness? When one attends to non-self, which faculty becomes predominant? Due to the predominance of which faculty does one become one who has attained to view?

When one attends to impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one is faith-liberated. When one attends to suffering, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, one is a body-witness. When one attends to non-self, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one is one who has attained to view.

Having believed, one is liberated—thus, a faith-liberated one. Because it is realized through having been touched—thus, a body-witness. Because it is attained through having been seen—thus, one who has attained to view. Having believed, one is liberated—thus, a faith-liberated one. One first touches the contact of jhāna, and afterwards realizes cessation, Nibbāna—thus, a body-witness. ‘Formations are suffering, cessation is bliss’—this is known, seen, understood, realized, and touched by wisdom—thus, one who has attained to view. And as for this person who is faith-liberated, and this one who is a body-witness, and this one who has attained to view: it may be that these three persons are faith-liberated, body-witnesses, and ones who have attained to view by way of the basis and by way of a method. And how might that be? When one attends to impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one is faith-liberated. When one attends to suffering, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one is faith-liberated. When one attends to non-self, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one is faith-liberated. Thus, these three persons are faith-liberated by way of the faculty of faith.

For one who attends by way of suffering, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, one becomes a body-witness. For one who attends by way of non-self, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, one becomes a body-witness. For one who attends by way of impermanence, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, one becomes a body-witness. Thus, these three persons become body-witnesses by way of the faculty of concentration.

For one who attends by way of non-self, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one becomes attained to view. For one who attends by way of impermanence, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one becomes attained to view. For one who attends by way of suffering, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one becomes attained to view. Thus, these three persons become attained to view by way of the faculty of wisdom.

And as to this person who is faith-liberated, and this one who is a body-witness, and this one who has attained to view: thus it might be that these three persons are faith-liberated, body-witnesses, and ones who have attained to view by way of the basis and by way of a method. And as to this person who is faith-liberated, and this one who is a body-witness, and this one who has attained to view: it might be that these three persons... and so on... or it might be that the faith-liberated one is a separate person, another is a body-witness, and another is one who has attained to view. And how might that be? When one attends by way of impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one becomes faith-liberated. When one attends by way of suffering, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, one becomes a body-witness. When one attends by way of non-self, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one becomes one who has attained to view. And as to this person who is faith-liberated, and this one who is a body-witness, and this one who has attained to view: thus it might be that these three persons are faith-liberated, body-witnesses, and ones who have attained to view by way of the basis and by way of a method. The faith-liberated one is a separate person, another is a body-witness, and another is one who has attained to view.

When one attends by way of impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one attains the path of stream-entry; therefore, one is called a 'faith-follower'. The four faculties are concordant with it; they are conascence conditions, mutuality conditions, support conditions, and association conditions. The development of the four faculties occurs by way of the faculty of faith. All those who attain the path of stream-entry by way of the faculty of faith are faith-followers.

For one who attends to impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, the fruit of stream-entry is realized. Therefore, one is called 'faith-liberated.' The four faculties follow in accordance with it; they are conascence conditions, mutuality conditions, support conditions, and associated conditions. By the power of the faculty of faith, the four faculties are developed and well-developed. Whoever realizes the fruit of stream-entry by the power of the faculty of faith, all of them are faith-liberated.

For one who attends to impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, one attains the path of once-returning... realizes the fruit of once-returning... attains the path of non-returning... realizes the fruit of non-returning... attains the path of Arahantship... realizes the fruit of Arahantship. Therefore, one is called 'faith-liberated.' The four faculties follow in accordance with it... they are associated conditions. By the power of the faculty of faith, the four faculties are developed and well-developed. Whoever realizes the fruit of Arahantship by the power of the faculty of faith, all of them are faith-liberated.

For one who attends to suffering, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, one attains the path of stream-entry. Therefore, one is called a 'body-witness.' The four faculties follow in accordance with it; they are conascence conditions, mutuality conditions, support conditions, and associated conditions. By the power of the faculty of concentration, the development of the four faculties occurs. Whoever attains the path of stream-entry by the power of the faculty of concentration, all of them are body-witnesses.

For one who attends to suffering, the faculty of concentration becomes predominant. Due to the predominance of the faculty of concentration, the fruit of stream-entry is realized... one attains the path of once-returning... the fruit of once-returning is realized... one attains the path of non-returning... the fruit of non-returning is realized... one attains the path of arahantship... the fruit of arahantship is realized. Therefore, one is called a 'body-witness.' The four faculties are concordant with it; they are conditions by way of conascence, mutuality, support, and association. By the power of the faculty of concentration, the four faculties are developed and well-developed. All those who realize the fruit of arahantship by the power of the faculty of concentration are body-witnesses.

For one who attends to non-self, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one attains the path of stream-entry. Therefore, one is called a 'Dhamma-follower.' The four faculties are concordant with it... they are conditions by way of association. By the power of the faculty of wisdom, the development of the four faculties occurs. All those who attain the path of stream-entry by the power of the faculty of wisdom are Dhamma-followers.

For one who attends to non-self, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, the fruit of stream-entry is realized. Therefore, one is called 'one attained to view.' The four faculties are concordant with it... they are conditions by way of association. By the power of the faculty of wisdom, the four faculties are developed and well-developed. All those who realize the fruit of stream-entry by the power of the faculty of wisdom are 'ones attained to view.'

For one who attends to phenomena as non-self, the faculty of wisdom becomes predominant. Due to the predominance of the faculty of wisdom, one attains the path of the once-returner... the fruit of the once-returner is realized... one attains the path of the non-returner... the fruit of the non-returner is realized... one attains the path of Arahantship... the fruit of Arahantship is realized. Therefore, one is called 'one attained to view.' The four faculties are in accordance with that; they are conascence conditions, mutuality conditions, dependence conditions, and association conditions. By means of the faculty of wisdom, the four faculties are developed and well-developed. Whoever have realized the fruit of Arahantship by means of the faculty of wisdom, all of them are 'ones attained to view.'

222. Whoever have cultivated, are cultivating, or will cultivate jhāna; have attained, are attaining, or will attain; have reached, are reaching, or will reach; have gained, are gaining, or will gain; have penetrated, are penetrating, or will penetrate; have realized, are realizing, or will realize; have experienced, are experiencing, or will experience; have attained, are attaining, or will attain mastery; have attained, are attaining, or will attain perfection; have attained, are attaining, or will attain confidence—all of them are faith-liberated by means of the faculty of faith, body-witnesses by means of the faculty of concentration, and ones attained to view by means of the faculty of wisdom.

Whosoever has cultivated, is cultivating, or will cultivate non-ill will... the perception of light... non-distraction... analysis of phenomena... knowledge... joy... the first jhāna... the second jhāna... the third jhāna... the fourth jhāna... the attainment of the base of infinite space... the attainment of the base of infinite consciousness... the attainment of the base of nothingness... the attainment of the base 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 vanishing... contemplation of change... contemplation of the signless... contemplation of the desireless... contemplation of emptiness... insight into phenomena with higher wisdom... knowledge and vision of things as they are... contemplation of danger... reflective contemplation... contemplation of turning away... the path of stream-entry... the path of once-returning... the path of non-returning... the path of arahantship.

All those who have cultivated, are cultivating, or will cultivate the four foundations of mindfulness... the four right exertions... the four bases of spiritual power... the five faculties... the five powers... the seven factors of enlightenment... the Noble Eightfold Path... and all those who have developed, are developing, or will develop the eight liberations; who have attained, are attaining, or will attain; who have reached, are reaching, or will reach; who have gained, are gaining, or will gain; who have penetrated, are penetrating, or will penetrate; who have realized, are realizing, or will realize; who have experienced, are experiencing, or will experience; who have attained mastery, are attaining mastery, or will attain mastery; who have attained perfection, are attaining perfection, or will attain perfection; who have attained confidence, are attaining confidence, or will attain confidence—all of them are faith-liberated by means of the faculty of faith, body-witnesses by means of the faculty of concentration, and attainers of view by means of the faculty of wisdom.

All those who have attained, are attaining, or will attain the four analytical knowledges, and so forth—all of them are faith-liberated by means of the faculty of faith, body-witnesses by means of the faculty of concentration, and attainers of view by means of the faculty of wisdom.

All those who have penetrated, are penetrating, or will penetrate the three kinds of knowledge, and so forth—all of them are faith-liberated by means of the faculty of faith, body-witnesses by means of the faculty of concentration, and attainers of view by means of the faculty of wisdom.

All those who have trained in, are training in, or will train in the three trainings; who have realized, are realizing, or will realize; who have experienced, are experiencing, or will experience; who have attained mastery, are attaining mastery, or will attain mastery; who have attained the further shore, are attaining the further shore, or will attain the further shore; who have attained confidence, are attaining confidence, or will attain confidence—all of them are faith-liberated by means of the faculty of faith, body-witnesses by means of the faculty of concentration, and attainers of view by means of the faculty of wisdom.

All those who fully understand suffering, abandon the origin, realize cessation, and develop the path—all of them are faith-liberated by means of the faculty of faith, body-witnesses by means of the faculty of concentration, and attainers of view by means of the faculty of wisdom.

In how many ways does the penetration of the truths occur? In how many ways does one penetrate the truths? The penetration of the truths occurs in four ways. One penetrates the truths in four ways. One penetrates the truth of suffering by means of the penetration of full understanding, the truth of the origin by means of the penetration of abandoning, the truth of cessation by means of the penetration of realization, and the truth of the path by means of the penetration of development. By these four ways, the penetration of the truths occurs. Penetrating the truths by these four ways, one becomes faith-liberated by the power of the faith faculty, a body-witness by the power of the concentration faculty, and one attained to view by the power of the wisdom faculty.

In how many ways does the penetration of the truths occur? In how many ways does one penetrate the truths? The penetration of the truths occurs in nine ways. One penetrates the truths in nine ways. One penetrates the truth of suffering by means of the penetration of full understanding, the truth of the origin by means of the penetration of abandoning, the truth of cessation by means of the penetration of realization, and the truth of the path by means of the penetration of development. And there is the penetration by direct knowledge of all phenomena, the penetration by full understanding of all formations, the penetration by abandoning of all unwholesome states, the penetration by development of the four paths, and the penetration by realization of cessation. By these nine ways, the penetration of the truths occurs. Penetrating the truths by these nine ways, one becomes faith-liberated by the power of the faith faculty, a body-witness by the power of the concentration faculty, and one attained to view by the power of the wisdom faculty.

End of the Second Recitation Section.

223. To one who attends as impermanent, how do formations appear? To one who attends as suffering, how do formations appear? To one who attends as non-self, how do formations appear? To one who attends as impermanent, formations appear as perishing. To one who attends as suffering, formations appear as fearful. To one who attends as non-self, formations appear as empty.

To one who attends as impermanent, what mind is predominant? To one who attends as suffering, what mind is predominant? To one who attends as non-self, what mind is predominant? To one who attends as impermanent, the mind is predominant in conviction. To one who attends as suffering, the mind is predominant in tranquility. To one who attends as non-self, the mind is predominant in wisdom.

Attending as impermanent, one in whom conviction is predominant, which liberation does one attain? Attending as suffering, one in whom tranquility is predominant, which liberation does one attain? Attending as non-self, one in whom wisdom is predominant, which liberation does one attain? Attending as impermanent, one in whom conviction is predominant attains the signless liberation. Attending as suffering, one in whom tranquility is predominant attains the desireless liberation. Attending as non-self, one in whom wisdom is predominant attains the emptiness liberation.

224. For one who attends to impermanence, with conviction predominating, which liberation is predominant? In development, how many liberations are consequential to it? Are they conascence conditions, mutuality conditions, support conditions, association conditions, and of one function? In what sense is it development? Who develops? For one who attends to suffering, with serenity predominating, which liberation is predominant? In development, how many liberations are consequential to it? Are they conascence conditions, mutuality conditions, support conditions, association conditions, and of one function? In what sense is it development? Who develops? For one who attends to not-self, with discernment predominating, which liberation is predominant? In development, how many liberations are consequential to it? Are they conascence conditions, mutuality conditions, support conditions, association conditions, and of one function? In what sense is it development? Who develops?

For one who attends to impermanence, with conviction predominating, the signless liberation is predominant. In development, the two liberations are consequential to it; they are conascence conditions, mutuality conditions, support conditions, association conditions, and have one function. It is development in the sense of having one function. One who practices rightly develops it; for one who practices wrongly, there is no development of liberation. For one who attends to suffering, with serenity predominating, the desireless liberation is predominant. In development, the two liberations are consequential to it; they are conascence conditions, mutuality conditions, support conditions, association conditions, and have one function. It is development in the sense of having one function. One who practices rightly develops it; for one who practices wrongly, there is no development of liberation. For one who attends to non-self, with discernment predominating, the emptiness liberation is predominant. In development, the two liberations are consequential to it; they are conascence conditions, mutuality conditions, support conditions, association conditions, and have one function. It is development in the sense of having one function. One who practices rightly develops it; for one who practices wrongly, there is no development of liberation.

For one who attends to impermanence, with conviction predominating, which liberation is predominant? In development, how many liberations are consequential to it? Are they conascence conditions? Are they mutuality conditions? Are they support conditions? Are they association conditions? Are they of one function? At the time of realization, which liberation is predominant? In realization, how many liberations are consequential to it? Are they conascence conditions? Are they mutuality conditions? Are they support conditions? Are they association conditions? Are they of one function? In what sense is it called development? In what sense is it called realization? For one who attends to suffering, with serenity predominating, which liberation is predominant? In development, how many liberations are consequential to it? Are they conascence conditions? Are they mutuality conditions? Are they support conditions? Are they association conditions? Are they of one function? At the time of realization, which liberation is predominant? In realization, how many liberations are consequential to it? Are they conascence conditions? Are they mutuality conditions? Are they support conditions? Are they association conditions? Are they of one function? In what sense is it called development? In what sense is it called realization? For one who attends to non-self, with discernment predominating, which liberation is predominant? In development, how many liberations are consequential to it? Are they conascence conditions? Are they mutuality conditions? Are they support conditions? Are they association conditions? Are they of one function? At the time of realization, which liberation is predominant? In realization, how many liberations are consequential to it? Are they conascence conditions? Are they mutuality conditions? Are they support conditions? Are they association conditions? Are they of one function? In what sense is it called development? In what sense is it called realization?

225. For one who attends to impermanence, with conviction predominating, the signless liberation is predominant. In development, the two liberations are consequential to it; they are conascent conditions, mutual conditions, support conditions, associated conditions, and are of one essence. At the time of realization, the signless liberation is also predominant. For realization, the two liberations are consequential to it; they are conascent conditions, mutual conditions, support conditions, associated conditions, and are of one essence. Development is in the sense of one essence; realization is in the sense of seeing. Thus, while realizing, one also develops; and while developing, one also realizes. For one who attends to suffering, with serenity predominating, the desireless liberation is predominant. In development, the two liberations are consequential to it; they are conascent conditions, mutual conditions, support conditions, associated conditions, and are of one essence. At the time of realization, the desireless liberation is also predominant. For realization, the two liberations are consequential to it; they are conascent conditions, mutual conditions, support conditions, associated conditions, and are of one essence. Development is in the sense of one essence; realization is in the sense of seeing. Thus, while realizing, one also develops; and while developing, one also realizes. For one who attends to non-self, with higher knowledge predominating, the emptiness liberation is predominant. In development, the two liberations are consequential to it; they are conascent conditions, mutual conditions, support conditions, associated conditions, and are of one essence. At the time of realization, the emptiness liberation is also predominant. For realization, the two liberations are consequential to it; they are conascent conditions, mutual conditions, support conditions, associated conditions, and are of one essence. Development is in the sense of one essence; realization is in the sense of seeing. Thus, while realizing, one also develops; and while developing, one also realizes.

226. When one attends to impermanence, which liberation is predominant? Due to the predominance of which liberation does one become faith-liberated? When one attends to suffering, which liberation is predominant? Due to the predominance of which liberation does one become a body-witness? When one attends to non-self, which liberation is predominant? Due to the predominance of which liberation does one become one attained-to-view?

When one attends to impermanence, the signless liberation is predominant. Due to the predominance of the signless liberation, one becomes faith-liberated. When one attends to suffering, the desireless liberation is predominant. Due to the predominance of the desireless liberation, one becomes a body-witness. When one attends to non-self, the emptiness liberation is predominant. Due to the predominance of the emptiness liberation, one becomes one attained-to-view.

One is liberated through believing; therefore, one is faith-liberated. It is realized because it has been touched; therefore, one is a body-witness. It is attained because it has been seen; therefore, one is attained-to-view. One becomes liberated through believing; therefore, one is faith-liberated. One first touches the contact of jhāna, and afterwards realizes cessation, Nibbāna; therefore, one is a body-witness. That ‘formations are suffering, cessation is happiness’ is known, seen, understood, realized, and touched by wisdom; therefore, one is attained-to-view. … Whosoever has developed, is developing, or will develop renunciation … all of them are faith-liberated by means of the signless liberation, body-witnesses by means of the desireless liberation, and attained-to-view by means of the emptiness liberation.

Whosoever develops non-ill will… the perception of light… non-distraction… Whosoever fully understands suffering, abandons its origin, realizes its cessation, and develops the path—all of them are faith-liberated by means of the signless liberation, body-witnesses by means of the desireless liberation, and attained-to-view by means of the emptiness liberation.

By how many aspects does the penetration of the truths occur? By how many aspects does one penetrate the truths? The penetration of the truths occurs by four aspects. One penetrates the truths by four aspects. One penetrates the truth of suffering through the penetration of full understanding; one penetrates the truth of the origin through the penetration of abandoning; one penetrates the truth of cessation through the penetration of realization; one penetrates the truth of the path through the penetration of development. By these four aspects, the penetration of the truths occurs. By penetrating the truths through these four aspects, by means of the signless liberation, one becomes one liberated by faith; by means of the desireless liberation, one becomes a body-witness; by means of the emptiness liberation, one becomes one who has attained the view.

By how many aspects does the penetration of the truths occur? By how many aspects does one penetrate the truths? The penetration of the truths occurs by nine aspects. One penetrates the truths by nine aspects. One penetrates the truth of suffering through the penetration of full understanding... and there is the penetration of cessation through realization. By these nine aspects, the penetration of the truths occurs. By penetrating the truths through these nine aspects, by means of the signless liberation, one becomes one liberated by faith; by means of the desireless liberation, one becomes a body-witness; by means of the emptiness liberation, one becomes one who has attained the view.

227. One who attends to things as impermanent—what phenomena does one know and see as they really are? How does right view occur? How, in accordance with that, are all formations well seen as impermanent? Wherein is doubt abandoned? One who attends to things as suffering—what phenomena does one know and see as they really are? How does right view occur? How, in accordance with that, are all formations well seen as suffering? Wherein is doubt abandoned? One who attends to things as non-self—what phenomena does one know and see as they really are? How does right view occur? How, in accordance with that, are all phenomena well seen as non-self? Wherein is doubt abandoned?

When one attends as impermanent, one knows and sees the sign as it actually is; thus it is called right seeing. In this way, following that, all conditioned phenomena are well seen as impermanent. Herein, doubt is abandoned. When one attends as suffering, one knows and sees the continuity of existence as it actually is; thus it is called right seeing. In this way, following that, all conditioned phenomena are well seen as suffering. Herein, doubt is abandoned. When one attends as non-self, one knows and sees both the sign and the continuity of existence as they actually are; thus it is called right seeing. In this way, following that, all phenomena are well seen as non-self. Herein, doubt is abandoned.

The knowledge of things as they really are, right seeing, and the overcoming of doubt—are these things different in meaning and different in expression, or are they the same in meaning and only different in expression? The knowledge of things as they really are, right seeing, and the overcoming of doubt—these things are the same in meaning and only different in expression.

To one who attends as impermanent, what appears as a danger? To one who attends as suffering, what appears as a danger? To one who attends as non-self, what appears as a danger? To one who attends as impermanent, the sign appears as a danger. To one who attends as suffering, the continuity of existence appears as a danger. To one who attends as non-self, both the sign and the continuity of existence appear as a danger.

The wisdom in the appearance of danger, the knowledge of drawbacks, and disenchantment—are these states different in meaning and different in expression, or are they the same in meaning and only different in expression? The wisdom in the appearance of danger, the knowledge of drawbacks, and disenchantment—these states are the same in meaning and only different in expression.

The contemplation of not-self and the contemplation of emptiness—are these states different in meaning and different in phrasing, or are they one in meaning with only the phrasing being different? The contemplation of not-self and the contemplation of emptiness—these states are one in meaning; only the phrasing is different.

For one who attends to impermanence, what reflective knowledge arises? For one who attends to suffering, what reflective knowledge arises? For one who attends to not-self, what reflective knowledge arises? For one who attends to impermanence, reflective knowledge of the sign arises. For one who attends to suffering, reflective knowledge of occurrence arises. For one who attends to not-self, reflective knowledge of both the sign and occurrence arises.

The desire for liberation, reflective contemplation, and equanimity towards formations—are these states different in meaning and different in phrasing, or are they one in meaning with only the phrasing being different? The desire for liberation, reflective contemplation, and equanimity towards formations—these states are one in meaning; only the phrasing is different.

For one who attends to impermanence, from what does the mind emerge, and into what does it enter? For one who attends to suffering, from what does the mind emerge, and into what does it enter? For one who attends to not-self, from what does the mind emerge, and into what does it enter? For one who attends to impermanence, the mind emerges from the sign and enters the signless. For one who attends to suffering, the mind emerges from occurrence and enters non-occurrence. For one who attends to not-self, the mind emerges from both the sign and occurrence, and it enters the Nibbāna-element which is the signless, non-occurrence, and cessation.

Whatever wisdom is in the external turning away from arising, and whatever are the change-of-lineage states—are these states different in meaning and different in phrasing, or are they one in meaning, with only the phrasing being different? Whatever wisdom is in the external turning away from arising, and whatever are the change-of-lineage states—these states are one in meaning, with only the phrasing being different.

One who attends by way of impermanence, by which liberation is one liberated? One who attends by way of suffering, by which liberation is one liberated? One who attends by way of non-self, by which liberation is one liberated? One who attends by way of impermanence is liberated by the signless liberation. One who attends by way of suffering is liberated by the desireless liberation. One who attends by way of non-self is liberated by the emptiness liberation. Whatever wisdom is in the turning away from both, and whatever is the knowledge in the path—are these states different in meaning and different in phrasing, or are they one in meaning, with only the phrasing being different? Whatever wisdom is in the turning away from both, and whatever is the knowledge in the path—these states are one in meaning, with only the phrasing being different.

228. In how many aspects do the three liberations occur at different moments? In how many aspects do the three liberations occur at a single moment? In four aspects, the three liberations occur at different moments. In seven aspects, the three liberations occur at a single moment.

By which four aspects do the three liberations occur at different moments? By the meaning of dominance, by the meaning of foundation, by the meaning of directing towards, and by the meaning of escape. How, by the meaning of dominance, do the three liberations occur at different moments? For one who attends by way of impermanence, the signless liberation is dominant. For one who attends by way of suffering, the desireless liberation is dominant. For one who attends by way of non-self, the emptiness liberation is dominant. Thus, by the meaning of dominance, the three liberations occur at different moments.

How, in the sense of establishment, do the three liberations occur at different moments? One who attends by way of impermanence establishes the mind by means of the signless liberation. One who attends by way of suffering establishes the mind by means of the desireless liberation. One who attends by way of non-self establishes the mind by means of the emptiness liberation. Thus, in the sense of establishment, the three liberations occur at different moments.

How, in the sense of directing forward, do the three liberations occur at different moments? One who attends by way of impermanence directs the mind forward by means of the signless liberation. One who attends by way of suffering directs the mind forward by means of the desireless liberation. One who attends by way of non-self directs the mind forward by means of the emptiness liberation. Thus, in the sense of directing forward, the three liberations occur at different moments.

How, in the sense of leading out, do the three liberations occur at different moments? One who attends by way of impermanence is led out to cessation, Nibbāna, by means of the signless liberation. One who attends by way of suffering is led out to cessation, Nibbāna, by means of the desireless liberation. One who attends by way of non-self is led out to cessation, Nibbāna, by means of the emptiness liberation. Thus, in the sense of leading out, the three liberations occur at different moments. By these four modes, the three liberations occur at different moments.

By what seven aspects do the three liberations occur in a single moment? By way of unification, by way of attainment, by way of acquisition, by way of penetration, by way of realization, by way of contact, and by way of full comprehension. How, by way of unification, by way of attainment, by way of acquisition, by way of penetration, by way of realization, by way of contact, and by way of full comprehension, do the three liberations occur in a single moment? One who attends to impermanence is freed from the sign—thus, the signless liberation. From that which one is freed, therein one does not aspire—thus, the desireless liberation. Wherein one does not aspire, by that it is empty—thus, the emptiness liberation. By that which it is empty, by that sign it is signless—thus, the signless liberation. Thus, by way of unification, by way of attainment, by way of acquisition, by way of penetration, by way of realization, by way of contact, and by way of full comprehension, the three liberations occur in a single moment.

One who attends to suffering is freed from aspiration—thus, the desireless liberation. Wherein one does not aspire, by that it is empty—thus, the emptiness liberation. By that which it is empty, by that sign it is signless—thus, the signless liberation. By which sign it is signless, therein one does not aspire—thus, the desireless liberation. Thus, by way of unification, by way of attainment, by way of acquisition, by way of penetration, by way of realization, by way of contact, and by way of full comprehension, the three liberations occur in a single moment.

When one attends [to things] as non-self, one is freed from adherence—thus, it is the emptiness liberation. By that [sign] of which it is empty, by that sign it is signless—thus, it is the signless liberation. By which sign it is signless, therein one does not place an aspiration—thus, it is the desireless liberation. Wherein one does not place an aspiration, of that it is empty—thus, it is the emptiness liberation. Thus, by way of unification, by way of attainment, by way of acquisition, by way of penetration, by way of realization, by way of contact, and by way of full comprehension, the three liberations occur in a single moment. By these seven aspects, the three liberations occur in a single moment.

229. There is liberation, there is an entrance, there is an entrance to liberation, there is that which is opposed to liberation, there is that which is in conformity with liberation, there is the turning away [from the round] by liberation, there is the development of liberation, and there is the tranquillization of liberation.

What is liberation? The emptiness liberation, the signless liberation, and the desireless liberation. What is the emptiness liberation? The knowledge of contemplating impermanence is freed from adherence [to things] as permanent—thus, it is the emptiness liberation. The knowledge of contemplating suffering is freed from adherence [to things] as pleasure—thus, it is the emptiness liberation. The knowledge of contemplating non-self is freed from adherence [to things] as self—thus, it is the emptiness liberation. The knowledge of contemplating disenchantment is freed from adherence [to things] as delight—thus, it is the emptiness liberation. The knowledge of contemplating dispassion is freed from adherence [to things] as lust—thus, it is the emptiness liberation. The knowledge of contemplating cessation is freed from adherence [to things] as arising—thus, it is the emptiness liberation. The knowledge of contemplating relinquishment is freed from adherence [to things] as grasping—thus, it is the emptiness liberation. The knowledge of contemplating the signless is freed from adherence [to things] as a sign—thus, it is the emptiness liberation. The knowledge of contemplating the desireless is freed from adherence [to things] as an aspiration—thus, it is the emptiness liberation. The knowledge of contemplating emptiness is freed from all adherences—thus, it is the emptiness liberation.

In form, the knowledge of contemplation of impermanence is freed from adherence to permanence; therefore, it is the liberation through emptiness. ... In form, the knowledge of contemplation of emptiness is freed from all adherences; therefore, it is the liberation through emptiness. In feeling... in perception... in formations... in consciousness... in the eye... In aging and death, the knowledge of contemplation of impermanence is freed from adherence to permanence; therefore, it is the liberation through emptiness. ... In aging and death, the knowledge of contemplation of emptiness is freed from all adherences; therefore, it is the liberation through emptiness. This is the liberation through emptiness.

What is the signless liberation? The knowledge of contemplation of impermanence is freed from the sign of permanence; therefore, it is the signless liberation. The knowledge of contemplation of suffering is freed from the sign of pleasure; therefore, it is the signless liberation. The knowledge of contemplation of non-self is freed from the sign of self; therefore, it is the signless liberation. The knowledge of contemplation of disenchantment is freed from the sign of delight; therefore, it is the signless liberation. The knowledge of contemplation of dispassion is freed from the sign of lust; therefore, it is the signless liberation. The knowledge of contemplation of cessation is freed from the sign of origination; therefore, it is the signless liberation. The knowledge of contemplation of relinquishment is freed from the sign of grasping; therefore, it is the signless liberation. The knowledge of contemplation of the signless is freed from all signs; therefore, it is the signless liberation. The knowledge of contemplation of the desireless is freed from the sign of aspiration; therefore, it is the signless liberation. The knowledge of contemplation of emptiness is freed from the sign of adherence; therefore, it is the signless liberation.

In form, the knowledge of contemplating impermanence is freed from the sign of permanence—thus, it is the signless liberation… In form, the knowledge of contemplating the signless is freed from all signs—thus, it is the signless liberation. In form, the knowledge of contemplating the undirected is freed from the sign of aspiration—thus, it is the signless liberation. In form, the knowledge of contemplating emptiness is freed from the sign of clinging—thus, it is the signless liberation. In feeling… In perception… In formations… In consciousness… In the eye… up to… In aging and death, the knowledge of contemplating impermanence is freed from the sign of permanence—thus, it is the signless liberation… In aging and death, the knowledge of contemplating the signless is freed from all signs—thus, it is the signless liberation. In aging and death, the knowledge of contemplating the undirected is freed from the sign of aspiration—thus, it is the signless liberation. In aging and death, the knowledge of contemplating emptiness is freed from the sign of clinging—thus, it is the signless liberation. This is the signless liberation.

What is the undirected liberation? The knowledge contemplating impermanence is liberated from the aspiration for permanence—thus, it is the undirected liberation. The knowledge contemplating suffering is liberated from the aspiration for happiness—thus, it is the undirected liberation. The knowledge contemplating non-self is liberated from the aspiration for self—thus, it is the undirected liberation. The knowledge contemplating disenchantment is liberated from the aspiration for delight—thus, it is the undirected liberation. The knowledge contemplating dispassion is liberated from the aspiration for lust—thus, it is the undirected liberation. The knowledge contemplating cessation is liberated from the aspiration for arising—thus, it is the undirected liberation. The knowledge contemplating relinquishment is liberated from the aspiration for grasping—thus, it is the undirected liberation. The knowledge contemplating the signless is liberated from the aspiration for signs—thus, it is the undirected liberation. The knowledge contemplating the undirected is liberated from all aspirations—thus, it is the undirected liberation. The knowledge contemplating emptiness is liberated from the aspiration for clinging—thus, it is the undirected liberation.

The knowledge of contemplation on impermanence in form is liberated from aspiration for permanence; therefore, it is the desireless liberation... The knowledge of contemplation on the desireless in form is liberated from all aspirations; therefore, it is the desireless liberation. The knowledge of contemplation on emptiness in form is liberated from aspiration due to adherence; therefore, it is the desireless liberation. In feeling... in perception... in formations... in consciousness... in the eye... in aging and death, the knowledge of contemplation on impermanence is liberated from aspiration for permanence; therefore, it is the desireless liberation... In aging and death, the knowledge of contemplation on the desireless is liberated from all aspirations; therefore, it is the desireless liberation. In aging and death, the knowledge of contemplation on emptiness is liberated from aspiration due to adherence; therefore, it is the desireless liberation. This is the desireless liberation. This is liberation.

230. What is the gateway? Whichever faultless, wholesome factors of enlightenment have arisen therein—this is the gateway.

What is the gateway to liberation? That which is the object of those dhammas, the cessation, Nibbāna—this is the gateway to liberation. It is both liberation and a gateway, thus it is the gateway to liberation. This is the gateway to liberation.

What is contrary to liberation? The three unwholesome roots are contrary to liberation, the three kinds of misconduct are contrary to liberation, all unwholesome dhammas are contrary to liberation—this is what is contrary to liberation.

What is conducive to liberation? The three wholesome roots are conducive to liberation, the three kinds of good conduct are conducive to liberation, all wholesome dhammas are conducive to liberation—this is what is conducive to liberation.

What is the turning away related to liberation? The turning away through perception, the turning away through volition, the turning away through consciousness, the turning away through knowledge, the turning away through liberation, and the turning away through truth. One turns away by perceiving; therefore, it is the turning away through perception. One turns away by intending; therefore, it is the turning away through volition. One turns away by cognizing; therefore, it is the turning away through consciousness. One turns away by producing knowledge; therefore, it is the turning away through knowledge. One turns away by relinquishing; therefore, it is the turning away through liberation. One turns away by means of the true nature; therefore, it is the turning away through truth.

Where there is freedom from perception, there is freedom from volition; where there is freedom from volition, there is freedom from perception. Where there is freedom from perception and volition, there is freedom from consciousness; where there is freedom from consciousness, there is freedom from perception and volition. Where there is freedom from perception, volition, and consciousness, there is freedom from knowledge; where there is freedom from knowledge, there is freedom from perception, volition, and consciousness. Where there is freedom from perception, volition, consciousness, and knowledge, there is freedom from liberation; where there is freedom from liberation, there is freedom from perception, volition, consciousness, and knowledge. Where there is freedom from perception, volition, consciousness, knowledge, and liberation, there is freedom from truth; where there is freedom from truth, there is freedom from perception, volition, consciousness, knowledge, and liberation. This is the freedom from liberation.

What is the development of liberation? The cultivation, development, and frequent practice of the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna; of the attainment of the base of infinite space, of the attainment of the base of infinite consciousness… of the attainment of the base of nothingness… of the attainment of the base of neither-perception-nor-non-perception; of the path of stream-entry, of the path of once-returning, of the path of non-returning, and of the path of arahantship. This is the development of liberation.

What is the calming of liberation? It is the attainment or the result of the first jhāna, the attainment or the result of the second jhāna, the attainment or the result of the third jhāna... and so on... the attainment or the result of the fourth jhāna... the attainment of the base of infinite space... the attainment of the base of infinite consciousness... the attainment of the base of nothingness... the attainment or the result of the base of neither-perception-nor-non-perception; the fruit of stream-entry of the path of stream-entry, the fruit of once-returning of the path of once-returning, the fruit of non-returning of the path of non-returning, the fruit of Arahantship of the path of Arahantship. This is the calming of liberation.

The third recitation section is concluded.

The discussion on liberation is concluded.