[736] "As impermanent": this is the contemplation of impermanence (aniccānupassanā).
"As suffering (dukkha)": this is the contemplation of suffering (dukkhānupassanā).
[Note 1: The Burmese and European editions read "abyādhi."]
"As a disease": this is the contemplation of suffering.
"As a boil": this is the contemplation of suffering.
"As a dart": this is the contemplation of suffering.
"As misery": this is the contemplation of suffering.
"As an affliction": this is the contemplation of suffering.
"As alien": this is the contemplation of not-self (anattānupassanā).
"As disintegrating": this is the contemplation of not-self.
"As a calamity": this is the contemplation of suffering.
"As a disaster": this is the contemplation of suffering.
"As a peril": this is the contemplation of suffering.
"As a menace": this is the contemplation of suffering.
"As unstable": this is the contemplation of impermanence.
"As perishable": this is the contemplation of impermanence.
"As unenduring": this is the contemplation of impermanence.
"As without protection": this is the contemplation of suffering.
"As without shelter": this is the contemplation of suffering.
"As without refuge": this is the contemplation of suffering.
"As void": this is the contemplation of suffering.
"As hollow": this is the contemplation of not-self.
"As empty": this is the contemplation of not-self.
"As not-self": this is the contemplation of not-self.
"As danger": this is the contemplation of suffering.
"As subject to change": this is the contemplation of impermanence.
"As without substance": this is the contemplation of not-self.
"As the root of misery": this is the contemplation of suffering.
"As a murderer": this is the contemplation of suffering.
"As subject to annihilation": this is the contemplation of impermanence.
"As subject to taints (āsava)": this is the contemplation of suffering.
"As conditioned": this is the contemplation of impermanence.
"As Māra's bait": this is the contemplation of suffering.
"As subject to birth": this is the contemplation of suffering.
"As subject to aging": this is the contemplation of suffering.
"As subject to disease": this is the contemplation of suffering.
"As subject to death": this is the contemplation of impermanence.
"As subject to sorrow": this is the contemplation of suffering.
"As subject to lamentation": this is the contemplation of suffering.
"As subject to despair": this is the contemplation of suffering.
"As subject to defilement": this is the contemplation of suffering.
By these forty aspects one gains acceptance in conformity (anulomikā khanti); by these forty aspects one enters upon the fixed course of rightness (sammattaniyāma).
For one gaining acceptance in conformity by these forty aspects, for one entering upon the fixed course of rightness by these forty aspects, how many are the contemplations of impermanence, how many the contemplations of suffering, how many the contemplations of not-self?
Twenty-five are the contemplations of not-self, fifty the contemplations of impermanence,
and one hundred and twenty-five are declared with regard to suffering.
The Discussion of Insight (Vipassanākathā) is concluded.
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The Chapter on Wisdom (Paññāvagga): The Discussion of the Matrix (Mātikākathā)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.