Path of Freedom [Vimuttimagga]

286 VimuttimaggaOne makes manifest the origin of ill. The knowledge of the Law of conditionedarising, Ariyan understanding of conditioned arising and knowledge of thepurity of transcending uncertainty are terms descriptive of the knowledgewhich makes manifest the Truth of Origin. 1TRUTH OF CESSATIONThat yogin, after having grasped the Truth of the Origin of III and transcendedthe uncertainty of the three phases of time, considers the cessationof ill. The destruction of what is the destruction of ill? That yogin knowsthus: When birth is destroyed, ill is destroyed; when birth is destroyed,becoming is destroyed; when becoming is destroyed, clinging is destroyed;when clinging is destroyed, craving is destroyed. When ignorance is destroyed,the formations are destroyed. Thus, with the destruction of ignorance, theformations are destroyed; with the destruction of the formations, consciousnessis destroyed. Decay, death, sorrow, lamentation, misery and grief are destroyedthrough the destruction of birth. Thus all the aggregates of ill are destroyed.Thus having considered the links of conditioned arising at length, he viewsthem in brief thus: Depending on feeling there is craving. Owing to itsdestruction, ill is destroyed. Thus he makes manifest the Truth of Cessation.TRUTH OF THE PATHNow, that yogin, having grasped the Truth of Cessation considers thePath of the Cessation of 111 thus: What Path and what perfection constitutethe destruction of craving? He considers the five clinging aggregates 2 and thetribulation of these. (He thinks), "This is the Path, this is perfection". Heeradicates craving, and causes the arising of the Way-Truth. One shouldknow this as has been taught fully under the method of understanding theTruth.ONE HUNDRED AND EIGHTY WAYS OF KNOWING THEFIVE CLINGING AGGREGATESThus that yogin, having serially grasped the Four Truths, knows the fiveclinging aggregates in one hundred and eighty ways and by way of accumulation.He considers at length all matter of the past, future and the present, internaland external, great and small, gross and subtle, and far and near as impermanent,ill, and not-self. In the same way, he deals with all feeling, perception,1. Cp. Vis. Mag. 604: Evarh nandnayehi namariipapaccayapariggahayena tisu addhasukankham vitaritva thitarh nanam kankhavitaranavisuddhi ti veditabbarh dhammaffhitihdnanti pi yathabhutandnan ti pi sammddassanan ti pi etass"* ey 1 adhivaccanam.2. Pancupaddnakkhandha.