[500] For one attending to them as impermanent, how do formations (saṅkhārā) appear? For one attending to them as suffering (dukkha), how do formations appear? For one attending to them as not-self, how do formations appear? For one attending to them as impermanent, formations appear as subject to destruction; for one attending to them as suffering, formations appear as fearful; for one attending to them as not-self, formations appear as empty.
For one attending to them as impermanent, in what does the mind (citta) abound? For one attending to them as suffering, in what does the mind abound? For one attending to them as not-self, in what does the mind abound? For one attending to them as impermanent, the mind abounds in resolution (adhimokkha); for one attending to them as suffering, the mind abounds in tranquility (passaddhi); for one attending to them as not-self, the mind abounds in knowledge (veda).
One attending to them as impermanent, abounding in resolution — which liberation (vimokkha) does he obtain? One attending to them as suffering, abounding in tranquility — which liberation does he obtain? One attending to them as not-self, abounding in knowledge — which liberation does he obtain? One attending to them as impermanent, abounding in resolution, obtains the signless liberation (animittavimokkha); one attending to them as suffering, abounding in tranquility, obtains the desireless liberation (appaṇihitavimokkha); one attending to them as not-self, abounding in knowledge, obtains the void liberation (suññatavimokkha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.