Path of Freedom [Vimuttimagga]

The Five Methods 303consumption of oil; and the production of light. 1And again, it is like the sun which performs four functions simultaneously,neither before nor after, thus: It makes forms visible, dispels darkness,removes cold and produces light. Like the making visible of forms, is theknowledge which understands ill; like the dispelling of darkness, is the destructionof origin; like the removal of cold, is the realization of cessation;like the production of light, is the practising of the Path. Thus is the Ariyanknowledge compared to the sun. 2Q. Of the knowledge that understands ill, of the removal of origin, ofthe realization of cessation and of the practising of the Path, what are thesigns? A. If the yogin does not understand ill, the four reversals occur.And at that time the yogin sees the limited, the unconditioned and the elementof the sublime through solitude. Through the knowledge that occurs in onemoment, he realizes the Four Truths at the same time, neither before nor after.Q. How should these be understood. A. By means of the knowledge of arisingand falling away, he cannot comprehend the flood of ill and the tribulation ofthe formations as they truly are. He practises on a sign which does not belongto the formations. And he passes over to that which is not formation. Thushe sees the tribulation of the formations as they are through causing the mindto practise on a sign belonging to the formations, and passes over to thatwhich is not formations. Here he comprehends the flood of ill and reachesthe end. And again, it is said that if that is so, he should be able to discernthe Truth through the solitude and the knowledge of adoption. The knowledgeof adoption arises from the formations, and passes over that which is nonformation.When the knowledge of adoption which arises from the signof the formations passes over to that which is non-formation, he can attainto Nibbdna. Intentness on the cause is its only object. Through intentnesson the object, he can develop concentration of mind. When he gets con-(b) Petaka: 134: Evarh ditthanto yatha ndvd jalam gacchanto cattori kiccani karoti,par imam tiram pdpeti, or imam tiram jahati, sdrarh vahati, sotam chindati, evam eva samathavipassandyuganandha vattamdnd ekakdle ekakkhane ekacitte cattari kiccani karoti,dukkham parihhdbhisamayena abhisameti, ydva maggam bhavandbhisamayena abhisameti.1. (a) Vis. Mag. 690: Yatha padipo apubbam acarimam ekakkhanena cattari kiccani karoti:—vaftim jhdpeti, andhakaram vidhamati, dlokam parividamseti, sineham pariyadiyati—evameva maggandnam apubbam acarimam ekakkhanena cattari saccani abhisameti, dukkhamparihhdbhisamayena abhisameti, samudayam pahdndbhisamayena abhisameti, maggambhavandbhisamayena abhisameti, nirodham sacchikiriyabhisamayena abhisameti.(b) Petaka. 134-5: Yatha dipo jalanto ekakdle apubbam acarimam cattari kiccanikarotU andhakaram vidhamati, dlokam pdtukaroti, rupam nidassiyati, upaddnam pariyadiyati,evam eva samathavipassand yuganandha vattamdnd ekakdle . .. pe . ..2. (a) Vis. Mag. 690: Yatha suriyo udayanto apubbam acarimam saha pdtubhavd cattarikiccani karoti:— rupagatani obhaseti, andhakaram vidhamati, dlokam dasseti, sitarhpatippassambheti—evam eva maggandnam ... pe . .. nirodham sacchikiriyabhisamayenaabhisameti. Idhapi yatha suriyo rupagatani obhaseti, evam maggandnam dukkham parijdndti;yatha andhakaram vidhamati, evam samudayam pajahati; yatha dlokam dasseti,evam sahajdtani paccayatdya maggam bhaveti; yatha sitarh patippassambheti, evamkilesapatippassaddhim nirodham sacchikaroti ti evam upamdsamsandanam veditabbam.Vis. Mag. attributes these three similes to the ancient teachers—' Vuttarh K etarh Pordnehi\(6) Petaka. 134: Yatha vd suriyo udayanto ekakdle apubbam acarimam cattarikiccani karoti, andhakaram vidhamati, dlokam pdtukaroti, rupam nidassiyati, sitarhpariyadiyati, evam eva samathavipassand yuganandha vattamdnd ekakdle .. . pe .. .