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| пали | "Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya, animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya, appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya, suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī"ti (paṭi. ma. 1.219). |
| Nyanamoli thera | “But these three gateways to liberation lead to the outlet from the world, [that is to say,] (i) to the seeing of all formations as limited and circumscribed and to the entering of consciousness into the signless element, (ii) to the stirring up of the mind with respect to all formations and to the entering of consciousness into the desireless element, (iii) to the seeing of all things (dhamma) as alien and to the entering of consciousness into the voidness element. These three gateways to liberation lead to the outlet from the world” (Paṭis II 48).33 |
Contemplation of impermanence sees formations as limited by rise in the beginning and by fall in the end,
and it sees that it is because they have a beginning and an end that they are impermanent.
‘Into the signless element’: into the unformed element, which is given the name ‘signless’ because it is the opposite of the sign of formations.
‘To the entering of consciousness’: to the higher consciousness’s completely going into by means of the state of conformity knowledge, after delimiting.
‘Into the desireless’: into the unformed element, which is given the name ‘desireless’ owing to the non-existence of desire due to greed and so on.
‘Into the void’: into the unformed element, which is given the name ‘void’ because of voidness of self.