Path of Freedom [Vimuttimagga]

The Five Methods 285does not accumulate; form accumulates. Name excogitates, knows, considers,is aware; form does not do these. Form walks, leans, sits, lies down, bendsand stretches; name does not do these. Name knows: "I go", "I lean", "I sit","I lie down", "I bend", "I stretch"; form does not know these. Form drinks,eats, chews, tastes; name does not do these. Name knows: "I drink", "I eat","I chew", "I taste"; form does not know these. Form claps the hands, frolics,laughs, cries and talks in many ways; name does not do these. Name knowsthus: "I clap", "I frolic", "I laugh", "I cry", "I talk in such and such a manner";form does not know these. These are the differences between name and form;and that yogin knows name [454] and form thus: "Only name and form arehere; there is no being, there is no soul". Thus he, making it manifest,gets the perception of the formations.SUMMARY OF THE TRUTH OF ILLNow, this is a summary of the whole Truth of 111: One, causing to ariseknowledge of pure views, according to reality, discerns name and form. Allthese should be known as descriptive of the Truth of 111. That yogin, havingmade manifest the Truth of 111, considers the idea of a being. 1 Thereafterhe should attend to the cause and condition of 111.CAUSE AND CONDITION OF ILLQ. What are the cause and condition of ill?A. That yogin knows thus: This ill has birth for cause and condition;birth has becoming for cause and condition; becoming has clinging for causeand condition; clinging has craving for cause and condition; craving hasfeeling for cause and condition; feeling has contact for cause and condition;contact has the six sense-spheres for cause and condition; the six sense-sphereshave name-form for cause and condition; name-form has consciousnessfor cause and condition; consciousness has the formations for cause andcondition; the formations have ignorance for cause and condition. Thusdepending on ignorance there are the formations; depending on the formationsthere is consciousness; depending on birth there are decay, death, andgrief. Thus all the aggregates of ill arise. Thus that yogin introspects thelinks of conditioned arising at length,THE PURITY OF TRANSCENDING UNCERTAINTYNow, this is the summary:Depending on feeling there arises craving.(b) Abkv. 1220-21: namarh nissaya rupan tu, rupam nissaya namakampavattati sadd sabbath, pancavokara-bhumiyam;imassa pana atthassa, dvibhavattham eva cajaccandha-pifhasappinam, vattabbd upamd idha.1. Cp. Vis. Mag. 597: Evarh ndndnayehi namarupam vavatthapayato sattasannarh abhibhavitvaasammohabhumiyam thitarh namarupanam ydthavadassanarh Diffhivisuddhi tiveditabbam. namariipavavatthanan tipi sankhdraparicchedo tipi ekass' eva adhivacanam.