Path of Freedom [Vimuttimagga]

The Five Methods 301to impermanence, he fears the cause; attending to ill, he fears birth; attendingto not-self, he fears both cause and birth. Then the knowledge of the desirefor release arises. Here the commoner and the learner*[457]This is the full explanation.The knowledge of the desire for release has ended.ADAPTIVE KNOWLEDGEPractising the knowledge of the desire for release that yogin wishes tofree himself from all action and attain to Nibbdna. Wishing to arouse onlyone sign (?), he arouses knowledge conformable to the Way of Escape.Through three ways adaptive knowledge 1 arises. He transcends the formationsthrough three ways: Reviewing the impermanence of the five aggregates, heattains to adaptive knowledge. The extinction of the five aggregates is permanentNibbdna. Reviewing the ill of the five aggregates, he attains to adaptiveknowledge. The extinction of the aggregates is blissful Nibbdna. Thus hetranscends the formations. Reviewing not-selfness of the five aggregates,he attains to adaptive knowledge. The extinction of the aggregates is absoluteNibbdna. He transcends the formations considering them as impermanent,ill and not-self. Q. Through what knowledge does he transcend the formations,and through what knowledge is transcending of the formations completed?A. He transcends the formations through adaptive knowledge. The transcendingof the formations is completed through Path-knowledge. Q. What isadaptive knowledge? A. The knowledge which conforms to the four foundationsof mindfulness, the four right efforts, the four bases of supernormalpower, the five faculties, the fi\t powers, the seven enlightenment factors andthe factors of the Noble Eightfold Path, 2 is called adaptive knowledge. This isthe full explanation of adaptive knowledge.Adaptive knowledge has ended.KNOWLEDGE OF ADOPTIONAdaptive knowledge arises from dwelling upon the characteristics of theformations immediately after. But when he attends taking Nibbdna as object,^/ pannd sankhdrupekkhdsu ndnam .. .pe... 'updydso bhayarC ti muncitukamyatd patisankhdsantifthand pannd sankhdrupekkhdsu ndnam.* The rest of the sentence is unintelligible. Possibly this refers to a passage of Pts. T, 60-4.1. Anulomandna.2. Cp. Vis. Mag. 678; Cattaro satipatthand, cattaro sammappadhand cattaro iddhipadd,pancindriyani, pancabaldni, satta bojjhangd, ariyo atthangiko maggo ti hi ime sattatimsadhammd bojjhangatthena bodhi ti laddhamdnassa ariyamaggassa pakkhe bhavatta bodhipakkhiyanama; pakkhe bhavatta ti nama upakarabhave thitatta.While Vis. Mag. calls these bodhipakkhiya, Vim. Mag. calls them anulomandnaSee Preface to Vbh. XIV-XVI, for a discussion on bodhipakkhiya-dhammd.