[481] What is liberation through knowledge (ñāṇavimokkha)? It may be that one liberation through knowledge becomes ten liberations through knowledge, and ten liberations through knowledge become one liberation through knowledge — by way of basis (vatthu), in a particular mode of exposition (pariyāya).
"It may be": and how may it be? Knowledge (ñāṇa) as it really is (yathābhūta), which is the contemplation of impermanence (aniccānupassanā), is freed from delusion (sammoha) [of taking things] as permanent and from unknowing (aññāṇa) — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of suffering (dukkhānupassanā), is freed from delusion [of taking things] as pleasant and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of non-self (anattānupassanā), is freed from delusion [of taking things] as self and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of disenchantment (nibbidānupassanā), is freed from delusion by way of delight (nandi) and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of dispassion (virāgānupassanā), is freed from delusion by way of lust (rāga) and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of cessation (nirodhānupassanā), is freed from delusion by way of origin (samudaya) and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of relinquishment (paṭinissaggānupassanā), is freed from delusion by way of grasping (ādāna) and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of the signless (animittānupassanā), is freed from delusion by way of the sign (nimitta) and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of the undirected (appaṇihitānupassanā), is freed from delusion by way of aspiration (paṇidhi) and from unknowing — thus it is liberation through knowledge. Knowledge as it really is, which is the contemplation of emptiness (suññatānupassanā), is freed from delusion by way of adherence (abhinivesa) and from unknowing — thus it is liberation through knowledge. Thus it may be that one liberation through knowledge becomes ten liberations through knowledge, and ten liberations through knowledge become one liberation through knowledge — by way of basis, in a particular mode of exposition.
Knowledge as it really is, which is the contemplation of impermanence in form (rūpa), is freed from delusion [of taking it] as permanent and from unknowing — thus it is liberation through knowledge. … Knowledge as it really is, which is the contemplation of emptiness in form, is freed from delusion by way of adherence and from unknowing — thus it is liberation through knowledge. Thus it may be that one liberation through knowledge becomes ten liberations through knowledge, and ten liberations through knowledge become one liberation through knowledge — by way of basis, in a particular mode of exposition.
In feeling (vedanā) … in perception, in volitional formations, in consciousness, in the eye … Knowledge as it really is, which is the contemplation of impermanence in aging and death, is freed from delusion [of taking them] as permanent and from unknowing — thus it is liberation through knowledge. … Knowledge as it really is, which is the contemplation of emptiness in aging and death, is freed from delusion by way of adherence and from unknowing — thus it is liberation through knowledge. Thus it may be that one liberation through knowledge becomes ten liberations through knowledge, and ten liberations through knowledge become one liberation through knowledge — by way of basis, in a particular mode of exposition. This is liberation through knowledge.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.