Path of Freedom [Vimuttimagga]

294 Vimuttimaggaare uncertain, and because of the succession of the formations. The uninstructedcommoner, through wrongly grasping oneness, falls into eternalismor nihilism. Through wrongly grasping diversity, he falls into eternafism.Through wrongly grasping non-effort, he falls into the self-theory. 1 Thusthrough wrongly grasping the states, he falls into the theory of non-effort (?).Here, in the sense of entirety (wholeness), 2 in the sense of distinctiveness ofoneness and in the sense of the inclusion of different characteristics, the characteristicof oneness is fulfilled (?). In the sense of understanding, it is diversity.In the sense of defilement, it is single. In the sense of means it is multiple.As the fruit of craving, it is one; as the fruit of kamma, it is varied. Thatyogin, seeing oneness thus, does not cling to the view of discrete (series); andseeing diversity, he does not cling to the eternalist theory of oneness.If he sees oneness, he removes annihilationism. If he sees diversity, heremoves eternalism. That yogin, thus, through rise and fall, knows onenessand diversity.NON-EFFORT IN THE ARISING OF THE FORMATIONSQ. How does one see non-effort in the arising of the formations? Bywhat reason are all phenomena characterized by non-effort and immovability,and how do they proceed without being caused to arise by others ? A. Owingto intrinsic nature, cause and effect, union, origin, there is conditioned arising.Thus through inherent nature birth causes one to be born. Here, in thesense of non-life and non-motion, non-effort should be known. In the senseof own nature and condition, inherent nature should be known. Here thereis the manifestation of emptiness and non-effort, and also of the kamma andthe formations. The manifestation of non-effort is called inherent nature.The manifestation of inherent nature is called the formations, Here throughthe correct seizure of oneness, one becomes familiar with ill; through thecorrect seizure of diversity, one becomes familiar with impermanence, andthrough the correct seizure of non-effort and inherent nature, one becomesfamiliar with not-self.Q. Does the yogin review the rise and fall of all formations withoutremainder or only one? A. Grasping the characteristics in various subjects,he becomes familiar with rise and fall and causes that knowledge to fill allformations without remainder. It is like a man who, having tasted the waterof the sea in one spot, knows all sea-water to be salty. 3 Thus should it beknown. He fills all formations in two ways: by way of object and by way ofnon-delusion. Here, grasping the characteristics, one becomes familiar witharising and falling away of all formations. This knowledge of rise and fallis the discernment of all formations. All formations ^ire discerned at thefirst moment of arising and in the last moment of falling away. They are1. Atta-vdda. 2. Samanta.3, A. IV, 199; Puna caparam bhante mahasamuddo ekaraso lonaraso.