Nyanatiloka Buddhist Dictionary

from all formations of existence.. For feeling aversion for all formations, becoming weary ofthem, finding no more delight in them, the mind does not cling to a single one of all theseformations.(7) Reflecting contemplation is the repeated meditative discernment of the formations ofexistence, attributing to them the 3 characteristics of existence, with the desire to finddeliverance from all forms of existence.(8) Equanimity regarding all formations: "When the meditator (through reflectingcontemplation) has discerned the formations by applying the 3 characteristics to them and seesthem as void, he abandons both terror and delight, and becomes indifferent and equanimous withregard to all formations; he neither takes them as I nor as 'mine'; he is like a man who hasdivorced his wife" (Vis.M. XXI, 61).Now, while continuing to contemplate the 3 characteristics of existence and perceiving thetranquil lot of Nibbána as the peace, this equanimity-knowledge becomes the triple gateway toliberation. As it is said (Pts.M. II, p. 48):"Three gateways to liberation (vimokkha-mukha; s. vimokkha I) lead to escape from the world,namely: that the mind is contemplating all formations as limited, and is rushing forward to theconditionless element (animitta-dhátu); that the mind is stirred with regard to all formations ofexistence, and is rushing forward to the desireless element (appanihita-dhátu); that the mindsees all things as something foreign, and is rushing forward to the void element(suññatá-dhátu)."At this stage, and through the triple gateway, the diversification of path attainment takes place,according to the 7 kinds of noble persons (ariya-puggala, q.v.); on this see Vis.M. XXI, 74ff.The 6th, 7th and 8th knowledges, according to Vis.M. XXI, form really only one singleknowledge in its first, middle and final stages of development. This knowledge is also known asthe 'insight leading to path ascent' (vutthána-gáminí-vipassaná, q.v.).(9) Adaptation to truth (or conformity with truth) is called that knowledge which, whilecontemplating impermanency, etc. adapts itself to the preceding 8 kinds of insight-knowledge, aswell as to the immediately following supermundane path and to the 37 elements pertaining toenlightenment (bodhipakkhiya-dhamma, q.v.). It is identical with adaptation-knowledge(anulomañána)."Whosoever has cultivated, developed, and frequently practised 'equanimity regarding allformations' in him arises very strong faith known as determination (adhimokkha-saddhá) and hisenergy is better exerted, his mindfulness better established, his mind better concentrated, and astill stronger 'equanimity regarding the formations' arises. 'Now the path will reveal itself', thusthinking, the meditator contemplates with his equanimity-knowledge all formations asimpermanent, etc., and thereafter that knowledge sinks into the subconscious stream of existence(s. bhavanga-sotá). Immediately afterwards there arises advertence at the mind-door (s.viññána-kicca). And just like equanimity-knowledge, the adaptation-knowledge, too, takes as itsobject the formations, regarding them as something impermanent, miserable and impersonal.Thereupon, while continuing the uninterrupted continuity of consciousness (citta-santati), therearises the 1st impulsive moment (javana, q.v.), called 'preparation' (parikamma), taking the sameformations as object. Immediately thereafter, with the same formations as object, there arises the2nd impulsive moment, known as 'access' (upacára). And again immediately after that, therearises the impulsive moment called 'adaptation' (anuloma)."(VII) Purification of knowledge and vision (ñánadassana-visuddhi) is the knowledge associated with any ofthe 4 kinds of supermundane path-consciousness (s. ariyapuggala).