Path of Freedom [Vimuttimagga]

302 Vimuttimaggahe arouses the knowledge of adoption. 1 Q. What is adoption? A. Thepassing beyond of commoner-states, is called adoptive knowledge. . . .*And again, the sowing of the seed of Nibbdna, is called adoption. It isas has been stated in the Abhidhamma: "The overcoming of birth is namedadoption. 2 The victory of non-birth is also named adoption". 3 And again,the overcoming of the cause of birth is adoption. To pass over to non-birthand the signless is named adoption. This is the first turning to Nibbdna.From without, he produces the wisdom of procedure. This is the full explanationof adoption.The knowledge of adoption has ended.By means of the knowledge of adoption, he knows ill, immediately after.He cuts off origin, and makes cessation manifest. He practises the Path,and attains to the Path-knowledge of Stream-entrance and all accessories ofenlightenment. At this time the yogin sees the limited, the unconditioned, andthe sublime, through seclusion. He understands the Four Noble Truths inone moment, in one comprehension, not before or after (each other).He understands at once ill, the cutting off of origin, the realization ofcessation and the practice of the Path. Thus he understands. It is taughtin the simile in verse thus:By boat one goes with goods leaving this bank,And cutting the stream, reaches that.SIMILES OF THE BOAT, LAMP, AND SUNIt is like the crossing in the boat. The four actions occur simultaneously,neither before nor after. The man leaves this bank, cuts the stream, carriesthe goods and reaches the further bank. Like the leaving of this bank is theknowledge that understands ill; like the cutting of the stream is the cutting offof the origin; like the arrival at the further bank is the realization of cessation;like the carrying of the foods is the practising of the Path. 4Or it is like a lamp which in one moment, neither before nor after, fulfilsfour functions thus: the burning of the wick; the dispelling of darkness; the1. Gotrabhundna. Cp. Vis. Mag. 673.* This passage is unintelligible.2. Pts. I, 66: 'Jdtim abhibhuyyatltV gotrabhu.3. Cp. Ibid. 67: 'Jdtiya vutthitva ajdtirh pakkhandatitV gotrabhu.4. Vis. Mag. 690-1: (a) Yatha ndvd apubbam acarimam ekakkhane cat tar i kiccani karoti:—orimatirarh pajahati, sotam chindati, bhandam vahati, pdrimam dram appeti, evam evamaggandnam . . . pe . .. nirodham sacchikiriya-abhisamayena abhisameti; ettha pi yathandvd orimatirarh pajahati, evam maggandnam dukkhdrh parijdndti; yatha sotam chindati,evam samudayam pajahati; yatha bhandam vahati, evam sahajdiddi-paccayatdya maggarhbhaveti: yatha pdrimam tirarh appeti y evam pdrimatirabhutam nirodham sacchikaroti tievam upamdsamsandanam veditabbam.