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| пали | Aṭṭhannanti cettha upakkilesavimuttaṃ vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇaṃ, bhaṅgānupassanāñāṇaṃ, bhayatupaṭṭhānañāṇaṃ, ādīnavānupassanāñāṇaṃ, nibbidānupassanāñāṇaṃ, muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanāñāṇaṃ, saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni veditabbāni. |
| Nyanamoli thera | The eight should be understood as follows: (1) knowledge of contemplation of rise and fall, which is insight free from imperfections and steady on its course, (2) knowledge of contemplation of dissolution, (3) knowledge of appearance as terror, (4) knowledge of contemplation of danger, (5) knowledge of contemplation of dispassion, (6) knowledge of desire for deliverance, (7) knowledge of contemplation of reflection, and (8) knowledge of equanimity about formations.2 |
Knowledge of rise and fall that has become familiar should be understood as belonging to full-understanding as abandoning.
The contemplation of only the dissolution of formations is contemplation of dissolution; that same contemplation as knowledge is knowledge of contemplation of dissolution.
One who, owing to it, sees things as they are is terrified, thus it is terror. The knowledge that seizes the terrifying aspect of states of the three planes when they appear as terrifying is knowledge of appearance as terror.
One desires to be delivered, thus it is one desiring deliverance: that is, either as a consciousness or as a person. His (its) state is desire for deliverance. That itself as knowledge is knowledge of desire for deliverance.
Knowledge that occurs in the mode of reflecting again is knowledge of contemplation of reflection.
Knowledge that occurs as looking on (upekkhanā) at formations with indifference (nirapekkhatā) is knowledge of equanimity (upekkhā) about formations.