Path of Freedom [Vimuttimagga]

288 VimuttimaggaThus he discerns and investigates the formations through suffering:Through iil-faring a man experiences unhappiness, hunger and fear; he isseparated from dear ones; he experiences old age, disease, death, sorrow,lamentation, misery and grief. Such are the vicissitudes of the formations.IMPERMANENCE, ILL, NOT-SELFThus he discerns and considers the formations as not-self : What isaccording to the teaching, concerning cause and condition of the aggregates,of the sense-spheres and of the elements, is the Truth. According to kammaresultand conditioned arising, beings are born. There is no abiding being.There is no intrinsic nature in objects.He considers form as impermanent in the sense of extinction, as illin the sense of fear, as not-self in the sense of unreality. Thus he considersit in brief and at length. And in the same way he thinks that feeling, perception,the formations, consciousness are impermanent in the sense of extinction,are suffering in the sense of fear, are not-self in the sense of unreality. Thusbriefly and at length he discerns. Here, through the discernment of impermanence,he removes the idea of permanence; through the discernment of ill,he removes the idea of bliss; and through the discernment of not-self, heremoves the idea of self.THE SIGNLESS, THE UNHANKERED, AND THE VOIDQ. How does he discern fully through impermanence? A. In discerningthe formations as they are, he limits the formations as not existingbefore their arising and as not going beyond their fall; and his mind, springingforth into the signless element, attains to peace. Thus he discerns throughimpermanence, fully.Q. How does he discern through ill? A. In discerning the formationshis mind is agitated with fear as regards hankering and springs forth into theunhankered. Thus he discerns through ill, fully.Q. How does he discern fully through not-self? A. In discerning allstates, he regards them as alien, and his mind springs forth to the elementof the void and attains to peace. Thus he discerns not-self, fully, 1ydme acci sd pacchime ydme accitf. — Na hi bhante ti. — Kin-nu kho mahdrdja annoso ahosi purime ydme padipo, anno majjhime ydme padipo, anno pacchime ydme padipoti. — Na hi bhante, tarn yeva nissaya sabbarattim padipito ti. Evam eva kho majdrdjadhammasantati sandahati, anno uppajjati anno nirujjhati, apubbam acarimam viya sandahati,tena na ca so na ca anno pacchimavinhdnasangaham gacchatiti.Cp. (a) Pts. II, 58: Aniccato manasikaroto khayato sankhdrd upatthahanti, Dakkhatomanasikaroto bhayato sankhdrd upatthahanti. Anattato manasikaroto sunnato sankhdrdupatthahanti.(b) Ibid. 61: Aniccato manasikaroto animitto vimokkho adhimatto hoti, animittavimokkhassaadhimattatta saddhavimutto hoti; dukkhato manasikaroto appanihito vimokkhoadhimatto hoti, appanihitavimokkhassa adhimattatta kdyasakkhi hoti; anattato manasikarotosunnato vimokkho adhimatto hoti, sunnatavimokkhassa adhimattatta ditfhippatto hoti.