[503] For one attending (manasikaroto) [to formations] as impermanent, which liberation (vimokkha) becomes predominant (adhimatta)? Through the predominance of which liberation does one become one resolved through faith (saddhādhimutta)? For one attending [to them] as suffering (dukkha), which liberation becomes predominant? Through the predominance of which liberation does one become a body-witness (kāyasakkhi)? For one attending [to them] as not-self, which liberation becomes predominant? Through the predominance of which liberation does one become one attained to view (diṭṭhippatta)?
For one attending [to formations] as impermanent, the signless liberation (animitta vimokkha) becomes predominant; through the predominance of the signless liberation, one becomes one resolved through faith. For one attending [to them] as suffering, the desireless liberation (appaṇihita vimokkha) becomes predominant; through the predominance of the desireless liberation, one becomes a body-witness. For one attending [to them] as not-self, the void liberation (suññata vimokkha) becomes predominant; through the predominance of the void liberation, one becomes one attained to view.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.