as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of feeling as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of feeling as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of feeling as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of feeling as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of feeling as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of feeling as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of feeling as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of feeling as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of formations as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of formations as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of formations as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of formations as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of formations as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of formations as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of formations as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of formations as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of formations as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of eye as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of eye as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of eye as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of eye as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of eye as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of eye as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of eye as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of eye as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of eye as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ear as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ear as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ear as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ear as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ear as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ear as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ear as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ear as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ear as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nose as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nose as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nose as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nose as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nose as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nose as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nose as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nose as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nose as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tongue as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tongue as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tongue as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tongue as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tongue as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tongue as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tongue as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tongue as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tongue as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of mind as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of mind as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of mind as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of mind as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of mind as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of mind as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of mind as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of mind as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of mind as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of visible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of visible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of visible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sounds as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sounds as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sounds as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of odours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of odours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of odours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of flavours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of flavours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of flavours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tangible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tangible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tangible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ideas as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ideas as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ideas as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of eye consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of eye consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of eye consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of eye consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of eye consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of eye consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of eye consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of eye consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of eye consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ear consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ear consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ear consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ear consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ear consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ear consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ear consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ear consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ear consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nose consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nose consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nose consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nose consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nose consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nose consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nose consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nose consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nose consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tongue consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tongue consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tongue consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tongue consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tongue consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tongue consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tongue consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tongue consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tongue consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of mind consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of mind consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of mind consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of mind consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of mind consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of mind consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of mind consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of mind consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of mind consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of visible objects contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of visible objects contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of visible objects contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of visible objects contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of visible objects contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of visible objects contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of visible objects contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of visible objects contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of visible objects contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sounds contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sounds contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sounds contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sounds contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sounds contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sounds contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sounds contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sounds contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sounds contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of odours contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of odours contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of odours contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of odours contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of odours contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of odours contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of odours contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of odours contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of odours contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of flavours contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of flavours contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of flavours contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of flavours contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of flavours contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of flavours contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of flavours contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of flavours contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of flavours contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tangible objects contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tangible objects contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tangible objects contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tangible objects contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tangible objects contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tangible objects contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tangible objects contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tangible objects contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tangible objects contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ideas contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ideas contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ideas contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ideas contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ideas contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ideas contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ideas contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ideas contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ideas contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of eye contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of eye contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of eye contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of eye contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of eye contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of eye contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of eye contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of eye contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of eye contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ear contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ear contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ear contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ear contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ear contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ear contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ear contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ear contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ear contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nose contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nose contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nose contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nose contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nose contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nose contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nose contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nose contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nose contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tongue contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tongue contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tongue contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tongue contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tongue contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tongue contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tongue contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tongue contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tongue contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of mind contact as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of mind contact as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of mind contact as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of mind contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of mind contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of mind contact as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of mind contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of mind contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of mind contact as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception of visible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception of visible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception of visible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception of visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception of visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception of visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception of visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception of visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception of visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception of sounds as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception of sounds as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception of sounds as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception of sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception of sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception of sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception of sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception of sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception of sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception of odours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception of odours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception of odours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception of odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception of odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception of odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception of odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception of odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception of odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception of flavours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception of flavours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception of flavours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception of flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception of flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception of flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception of flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception of flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception of flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception of tangible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception of tangible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception of tangible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception of tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception of tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception of tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception of tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception of tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception of tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of perception of ideas as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of perception of ideas as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of perception of ideas as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of perception of ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of perception of ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of perception of ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of perception of ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of perception of ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of perception of ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of volition about visible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of volition about visible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of volition about visible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of volition about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of volition about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of volition about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of volition about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of volition about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of volition about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of volition about sounds as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of volition about sounds as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of volition about sounds as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of volition about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of volition about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of volition about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of volition about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of volition about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of volition about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of volition about odours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of volition about odours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of volition about odours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of volition about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of volition about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of volition about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of volition about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of volition about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of volition about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of volition about flavours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of volition about flavours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of volition about flavours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of volition about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of volition about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of volition about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of volition about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of volition about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of volition about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of volition about tangible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of volition about tangible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of volition about tangible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of volition about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of volition about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of volition about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of volition about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of volition about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of volition about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of volition about ideas as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of volition about ideas as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of volition about ideas as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of volition about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of volition about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of volition about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of volition about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of volition about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of volition about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of craving for visible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of craving for visible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of craving for visible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of craving for visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of craving for visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of craving for visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of craving for visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of craving for visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of craving for visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of craving for sounds as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of craving for sounds as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of craving for sounds as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of craving for sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of craving for sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of craving for sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of craving for sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of craving for sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of craving for sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of craving for odours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of craving for odours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of craving for odours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of craving for odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of craving for odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of craving for odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of craving for odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of craving for odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of craving for odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of craving for flavours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of craving for flavours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of craving for flavours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of craving for flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of craving for flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of craving for flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of craving for flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of craving for flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of craving for flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of craving for tangible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of craving for tangible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of craving for tangible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of craving for tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of craving for tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of craving for tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of craving for tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of craving for tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of craving for tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of craving for ideas as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of craving for ideas as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of craving for ideas as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of craving for ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of craving for ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of craving for ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of craving for ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of craving for ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of craving for ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of applied thought about visible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of applied thought about visible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of applied thought about visible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of applied thought about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of applied thought about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of applied thought about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of applied thought about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of applied thought about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of applied thought about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of applied-thought about sounds as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of applied-thought about sounds as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of applied-thought about sounds as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of applied-thought about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of applied-thought about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of applied-thought about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of applied-thought about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of applied-thought about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of applied-thought about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of applied-thought about odours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of applied-thought about odours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of applied-thought about odours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of applied-thought about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of applied-thought about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of applied-thought about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of applied-thought about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of applied-thought about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of applied-thought about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of applied-thought about flavours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of applied-thought about flavours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of applied-thought about flavours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of applied-thought about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of applied-thought about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of applied-thought about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of applied-thought about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of applied-thought about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of applied-thought about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of applied-thought about tangible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of applied-thought about tangible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of applied-thought about tangible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of applied-thought about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of applied-thought about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of applied-thought about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of applied-thought about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of applied-thought about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of applied-thought about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of applied-thought about ideas as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of applied-thought about ideas as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of applied-thought about ideas as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of applied-thought about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of applied-thought about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of applied-thought about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of applied-thought about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of applied-thought about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of applied-thought about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sustained-thought about visible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sustained-thought about visible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sustained-thought about visible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sustained-thought about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sustained-thought about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sustained-thought about visible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sustained-thought about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sustained-thought about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sustained-thought about visible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sustained-thought about sounds as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sustained-thought about sounds as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sustained-thought about sounds as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sustained-thought about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sustained-thought about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sustained-thought about sounds as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sustained-thought about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sustained-thought about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sustained-thought about sounds as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sustained-thought about odours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sustained-thought about odours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sustained-thought about odours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sustained-thought about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sustained-thought about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sustained-thought about odours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sustained-thought about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sustained-thought about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sustained-thought about odours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sustained-thought about flavours as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sustained-thought about flavours as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sustained-thought about flavours as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sustained-thought about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sustained-thought about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sustained-thought about flavours as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sustained-thought about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sustained-thought about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sustained-thought about flavours as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sustained-thought about tangible objects as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sustained-thought about tangible objects as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sustained-thought about tangible objects as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sustained-thought about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sustained-thought about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sustained-thought about tangible objects as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sustained-thought about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sustained-thought about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sustained-thought about tangible objects as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sustained-thought about ideas as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sustained-thought about ideas as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sustained-thought about ideas as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sustained-thought about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sustained-thought about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sustained-thought about ideas as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sustained-thought about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sustained-thought about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sustained-thought about ideas as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the earth principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the earth principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the earth principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the earth principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the earth principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the earth principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the earth principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the earth principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the earth principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the water principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the water principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the water principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the water principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the water principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the water principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the water principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the water principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the water principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the fire principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the fire principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the fire principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the fire principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the fire principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the fire principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the fire principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the fire principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the fire principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the air principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the air principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the air principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the air principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the air principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the air principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the air principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the air principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the air principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the space principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the space principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the space principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the space principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the space principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the space principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the space principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the space principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the space principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the earth kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the earth kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the earth kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the earth kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the earth kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the earth kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the earth kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the earth kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the earth kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the water kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the water kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the water kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the water kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the water kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the water kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the water kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the water kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the water kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the fire kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the fire kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the fire kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the fire kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the fire kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the fire kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the fire kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the fire kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the fire kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the air kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the air kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the air kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the air kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the air kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the air kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the air kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the air kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the air kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the blue kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the blue kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the blue kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the blue kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the blue kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the blue kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the blue kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the blue kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the blue kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the yellow kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the yellow kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the yellow kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the yellow kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the yellow kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the yellow kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the yellow kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the yellow kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the yellow kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the red kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the red kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the red kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the red kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the red kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the red kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the red kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the red kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the red kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the white kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the white kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the white kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the white kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the white kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the white kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the white kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the white kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the white kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the space kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the space kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the space kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the space kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the space kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the space kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the space kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the space kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the space kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the consciousness kasina as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the consciousness kasina as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the consciousness kasina as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the consciousness kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the consciousness kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the consciousness kasina as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the consciousness kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the consciousness kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the consciousness kasina as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of head hairs as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of head hairs as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of head hairs as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of head hairs as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of head hairs as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of head hairs as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of head hairs as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of head hairs as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of head hairs as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body hairs as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body hairs as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body hairs as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body hairs as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body hairs as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body hairs as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body hairs as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body hairs as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body hairs as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of teeth  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of teeth  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of teeth  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of teeth  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of teeth  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of teeth  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of teeth  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of teeth  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of teeth  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nails  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nails  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nails  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nails  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nails  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nails  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nails  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nails  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nails  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of skin  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of skin  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of skin  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of skin  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of skin  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of skin  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of skin  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of skin  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of skin  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of flesh  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of flesh  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of flesh  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of flesh  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of flesh  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of flesh  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of flesh  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of flesh  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of flesh  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sinews  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sinews  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sinews  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sinews  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sinews  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sinews  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sinews  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sinews  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sinews  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of bones  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of bones  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of bones  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of bones  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of bones  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of bones  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of bones  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of bones  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of bones  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of marrow  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of marrow  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of marrow  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of marrow  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of marrow  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of marrow  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of marrow  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of marrow  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of marrow  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of kidney  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of kidney  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of kidney  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of kidney  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of kidney  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of kidney  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of kidney  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of kidney  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of kidney  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of heart  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of heart  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of heart  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of heart  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of heart  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of heart  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of heart  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of heart  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of heart  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of liver  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of liver  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of liver  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of liver  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of liver  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of liver  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of liver  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of liver  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of liver  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of midriff  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of midriff  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of midriff  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of midriff  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of midriff  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of midriff  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of midriff  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of midriff  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of midriff  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of spleen  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of spleen  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of spleen  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of spleen  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of spleen  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of spleen  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of spleen  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of spleen  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of spleen  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of lights  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of lights  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of lights  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of lights  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of lights  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of lights  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of lights  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of lights  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of lights  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of bowels  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of bowels  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of bowels  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of bowels  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of bowels  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of bowels  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of bowels  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of bowels  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of bowels  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of entrails  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of entrails  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of entrails  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of entrails  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of entrails  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of entrails  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of entrails  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of entrails  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of entrails  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of gorge  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of gorge  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of gorge  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of gorge  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of gorge  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of gorge  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of gorge  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of gorge  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of gorge  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of dung  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of dung  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of dung  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of dung  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of dung  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of dung  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of dung  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of dung  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of dung  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of bile  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of bile  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of bile  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of bile  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of bile  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of bile  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of bile  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of bile  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of bile  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of phlegm  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of phlegm  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of phlegm  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of phlegm  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of phlegm  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of phlegm  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of phlegm  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of phlegm  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of phlegm  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of pus  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of pus  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of pus  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of pus  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of pus  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of pus  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of pus  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of pus  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of pus  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of blood  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of blood  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of blood  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of blood  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of blood  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of blood  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of blood  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of blood  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of blood  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sweat  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sweat  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sweat  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sweat  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sweat  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sweat  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sweat  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sweat  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sweat  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of fat  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of fat  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of fat  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of fat  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of fat  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of fat  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of fat  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of fat  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of fat  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tears  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tears  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tears  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tears  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tears  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tears  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tears  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tears  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tears  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of grease  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of grease  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of grease  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of grease  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of grease  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of grease  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of grease  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of grease  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of grease  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of spittle  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of spittle  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of spittle  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of spittle  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of spittle  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of spittle  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of spittle  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of spittle  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of spittle  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of snot  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of snot  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of snot  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of snot  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of snot  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of snot  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of snot  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of snot  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of snot  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of oil-of-the-joints  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of oil-of-the-joints  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of oil-of-the-joints  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of oil-of-the-joints  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of oil-of-the-joints  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of oil-of-the-joints  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of oil-of-the-joints  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of oil-of-the-joints  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of oil-of-the-joints  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of urine  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of urine  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of urine  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of urine  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of urine  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of urine  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of urine  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of urine  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of urine  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of brain  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of brain  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of brain  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of brain  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of brain  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of brain  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of brain  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of brain  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of brain  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of eye base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of eye base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of eye base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of eye base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of eye base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of eye base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of eye base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of eye base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of eye base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Visible-object base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Visible-object base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Visible-object base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Visible-object base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Visible-object base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Visible-object base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Visible-object base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Visible-object base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Visible-object base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ear base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ear base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ear base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ear base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ear base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ear base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ear base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ear base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ear base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sound base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sound base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sound base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sound base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sound base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sound base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sound base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sound base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sound base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nose base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nose base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nose base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nose base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nose base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nose base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nose base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nose base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nose base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of odour base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of odour base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of odour base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of odour base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of odour base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of odour base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of odour base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of odour base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of odour base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tongue base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tongue base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tongue base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tongue base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tongue base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tongue base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tongue base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tongue base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tongue base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of flavour base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of flavour base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of flavour base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of flavour base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of flavour base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of flavour base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of flavour base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of flavour base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of flavour base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Tangible-object base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Tangible-object base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Tangible-object base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Tangible-object base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Tangible-object base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Tangible-object base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Tangible-object base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Tangible-object base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Tangible-object base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of mind base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of mind base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of mind base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of mind base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of mind base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of mind base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of mind base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of mind base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of mind base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of idea base as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of idea base as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of idea base as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of idea base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of idea base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of idea base as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of idea base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of idea base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of idea base as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of eye principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of eye principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of eye principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of eye principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of eye principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of eye principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of eye principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of eye principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of eye principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Visible-object principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Visible-object principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Visible-object principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Visible-object principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Visible-object principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Visible-object principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Visible-object principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Visible-object principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Visible-object principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of eye consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of eye consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of eye consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of eye consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of eye consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of eye consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of eye consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of eye consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of eye consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ear principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ear principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ear principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ear principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ear principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ear principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ear principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ear principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ear principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sound principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sound principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sound principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sound principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sound principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sound principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sound principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sound principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sound principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of ear consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of ear consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of ear consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of ear consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of ear consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of ear consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of ear consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of ear consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of ear consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nose principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nose principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nose principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nose principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nose principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nose principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nose principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nose principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nose principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of odour principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of odour principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of odour principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of odour principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of odour principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of odour principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of odour principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of odour principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of odour principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of nose consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of nose consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of nose consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of nose consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of nose consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of nose consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of nose consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of nose consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of nose consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tongue principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tongue principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tongue principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tongue principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tongue principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tongue principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tongue principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tongue principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tongue principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of flavour principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of flavour principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of flavour principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of flavour principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of flavour principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of flavour principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of flavour principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of flavour principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of flavour principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of tongue consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of tongue consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of tongue consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of tongue consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of tongue consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of tongue consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of tongue consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of tongue consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of tongue consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Tangible-object principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Tangible-object principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Tangible-object principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Tangible-object principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Tangible-object principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Tangible-object principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Tangible-object principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Tangible-object principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Tangible-object principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of body consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of body consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of body consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of body consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of body consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of body consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of body consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of body consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of body consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of mind principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of mind principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of mind principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of mind principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of mind principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of mind principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of mind principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of mind principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of mind principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of idea principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of idea principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of idea principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of idea principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of idea principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of idea principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of idea principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of idea principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of idea principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of mind consciousness principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of mind consciousness principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of mind consciousness principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of mind consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of mind consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of mind consciousness principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of mind consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of mind consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of mind consciousness principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the eye as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the eye as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the eye as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the eye as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the eye as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the eye as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the eye as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the eye as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the eye as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the ear as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the ear as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the ear as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the ear as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the ear as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the ear as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the ear as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the ear as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the ear as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the nose as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the nose as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the nose as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the nose as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the nose as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the nose as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the nose as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the nose as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the nose as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the tongue as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the tongue as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the tongue as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the tongue as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the tongue as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the tongue as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the tongue as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the tongue as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the tongue as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the body as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the body as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the body as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the body as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the body as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the body as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the body as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the body as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the body as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the mind as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the mind as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the mind as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the mind as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the mind as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the mind as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the mind as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the mind as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the mind as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the life as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the life as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the life as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the life as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the life as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the life as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the life as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the life as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the life as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the femininity as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the femininity as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the femininity as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the femininity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the femininity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the femininity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the femininity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the femininity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the femininity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the masculinity as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the masculinity as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the masculinity as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the masculinity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the masculinity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the masculinity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the masculinity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the masculinity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the masculinity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the pleasure as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the pleasure as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the pleasure as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the pleasure as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the pleasure as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the pleasure as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the pleasure as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the pleasure as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the pleasure as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the pain as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the pain as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the pain as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the pain as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the pain as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the pain as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the pain as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the pain as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the pain as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the joy as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the joy as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the joy as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the joy as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the joy as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the joy as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the joy as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the joy as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the joy as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the grief as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the grief as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the grief as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the grief as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the grief as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the grief as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the grief as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the grief as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the grief as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the equanimity as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the equanimity as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the equanimity as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the equanimity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the equanimity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the equanimity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the equanimity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the equanimity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the equanimity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the faith as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the faith as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the faith as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the faith as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the faith as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the faith as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the faith as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the faith as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the faith as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the energy as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the energy as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the energy as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the energy as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the energy as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the energy as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the energy as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the energy as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the energy as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the mindfulness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the mindfulness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the mindfulness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the mindfulness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the mindfulness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the mindfulness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the mindfulness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the mindfulness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the mindfulness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the concentration as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the concentration as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the concentration as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the concentration as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the concentration as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the concentration as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the concentration as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the concentration as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the concentration as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the understanding as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the understanding as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the understanding as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the understanding as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the understanding as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the understanding as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the understanding as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the understanding as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the understanding as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the I-shall-come-to-know-the-unknown as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the I-shall-come-to-know-the-unknown as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the I-shall-come-to-know-the-unknown as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the I-shall-come-to-know-the-unknown as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the I-shall-come-to-know-the-unknown as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the I-shall-come-to-know-the-unknown as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the I-shall-come-to-know-the-unknown as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the I-shall-come-to-know-the-unknown as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the I-shall-come-to-know-the-unknown as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the final-knowledge as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the final-knowledge as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the final-knowledge as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the final-knowledge as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the final-knowledge as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the final-knowledge as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the final-knowledge as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the final-knowledge as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the final-knowledge as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of the final-knower as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of the final-knower as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of the final-knower as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of the final-knower as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of the final-knower as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of the final-knower as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of the final-knower as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of the final-knower as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of the final-knower as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sensual desire principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sensual desire principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sensual desire principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sensual desire principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sensual desire principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sensual desire principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sensual desire principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sensual desire principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sensual desire principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of material principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of material principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of material principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of material principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of material principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of material principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of material principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of material principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of material principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of immaterial principle as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of immaterial principle as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of immaterial principle as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of immaterial principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of immaterial principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of immaterial principle as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of immaterial principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of immaterial principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of immaterial principle as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of sensual desire being as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of sensual desire being as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of sensual desire being as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of sensual desire being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of sensual desire being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of sensual desire being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of sensual desire being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of sensual desire being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of sensual desire being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of material being as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of material being as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of material being as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of material being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of material being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of material being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of material being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of material being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of material being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of immaterial being as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of immaterial being as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of immaterial being as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of immaterial being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of immaterial being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of immaterial being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of immaterial being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of immaterial being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of immaterial being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of percipient being as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of percipient being as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of percipient being as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of percipient being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of percipient being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of percipient being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of percipient being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of percipient being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of percipient being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Non-percipient being as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Non-percipient being as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Non-percipient being as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Non-percipient being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Non-percipient being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Non-percipient being as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Non-percipient being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Non-percipient being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Non-percipient being as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of percipient nor Non-percipient  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of percipient nor Non-percipient  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of percipient nor Non-percipient  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of percipient nor Non-percipient  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of percipient nor Non-percipient  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of percipient nor Non-percipient  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of percipient nor Non-percipient  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of percipient nor Non-percipient  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of percipient nor Non-percipient  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of One  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of One  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of One  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of One  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of One  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of One  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of One  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of One  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of One  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Four  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Four  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Four  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Four  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Four  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Four  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Four  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Four  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Four  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Five  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Five  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Five  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Five  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Five  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Five  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Five  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Five  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Five  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of The jhana as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of The jhana as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of The jhana as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of The jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of The jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of The jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of The jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of The jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of The jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of second jhana as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of second jhana as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of second jhana as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of second jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of second jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of second jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of second jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of second jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of second jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of third jhana as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of third jhana as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of third jhana as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of third jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of third jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of third jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of third jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of third jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of third jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of fourth jhana as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of fourth jhana as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of fourth jhana as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of fourth jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of fourth jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of fourth jhana as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of fourth jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of fourth jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of fourth jhana as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Heart-deliverance of loving kindness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Heart-deliverance of loving kindness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Heart-deliverance of loving kindness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Heart-deliverance of loving kindness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Heart-deliverance of loving kindness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of loving kindness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Heart-deliverance of loving kindness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Heart-deliverance of loving kindness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of loving kindness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Heart-deliverance of compassion as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Heart-deliverance of compassion as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Heart-deliverance of compassion as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Heart-deliverance of compassion as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Heart-deliverance of compassion as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of compassion as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Heart-deliverance of compassion as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Heart-deliverance of compassion as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of compassion as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Heart-deliverance of sympathetic gladness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Heart-deliverance of sympathetic gladness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Heart-deliverance of sympathetic gladness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Heart-deliverance of sympathetic gladness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Heart-deliverance of sympathetic gladness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of sympathetic gladness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Heart-deliverance of sympathetic gladness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Heart-deliverance of sympathetic gladness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of sympathetic gladness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Heart-deliverance of equanimity as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Heart-deliverance of equanimity as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Heart-deliverance of equanimity as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Heart-deliverance of equanimity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Heart-deliverance of equanimity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of equanimity as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Heart-deliverance of equanimity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Heart-deliverance of equanimity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Heart-deliverance of equanimity as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of attainment of the base consisting of boundless space as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of attainment of the base consisting of boundless space as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of attainment of the base consisting of boundless space as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of attainment of the base consisting of boundless space as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of attainment of the base consisting of boundless space as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of boundless space as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of attainment of the base consisting of boundless space as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of attainment of the base consisting of boundless space as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of boundless space as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of attainment of the base consisting of boundless consciousness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of attainment of the base consisting of boundless consciousness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of attainment of the base consisting of boundless consciousness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of attainment of the base consisting of boundless consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of attainment of the base consisting of boundless consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of boundless consciousness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of attainment of the base consisting of boundless consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of attainment of the base consisting of boundless consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of boundless consciousness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of attainment of the base consisting of nothingness as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of attainment of the base consisting of nothingness as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of attainment of the base consisting of nothingness as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of attainment of the base consisting of nothingness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of attainment of the base consisting of nothingness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of nothingness as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of attainment of the base consisting of nothingness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of attainment of the base consisting of nothingness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of nothingness as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of attainment of the base consisting of neither perception nor non-perception as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of attainment of the base consisting of neither perception nor non-perception as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of attainment of the base consisting of neither perception nor non-perception as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of attainment of the base consisting of neither perception nor non-perception as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of attainment of the base consisting of neither perception nor non-perception as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of neither perception nor non-perception as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of attainment of the base consisting of neither perception nor non-perception as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of attainment of the base consisting of neither perception nor non-perception as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of attainment of the base consisting of neither perception nor non-perception as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Ignorance  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Ignorance  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Ignorance  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Ignorance  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Ignorance  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Ignorance  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Ignorance  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Ignorance  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Ignorance  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of formations  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of formations  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of formations  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of formations  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of formations  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of formations  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of formations  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of formations  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of formations  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Consciousness  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Consciousness  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Consciousness  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Consciousness  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Consciousness  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Consciousness  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Consciousness  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Consciousness  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Consciousness  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Mentality-materiality  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Mentality-materiality  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Mentality-materiality  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Mentality-materiality  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Mentality-materiality  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Mentality-materiality  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Mentality-materiality  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Mentality-materiality  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Mentality-materiality  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of The sixfold Base  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of The sixfold Base  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of The sixfold Base  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of The sixfold Base  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of The sixfold Base  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of The sixfold Base  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of The sixfold Base  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of The sixfold Base  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of The sixfold Base  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Contact  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Contact  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Contact  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Contact  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Contact  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Contact  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Contact  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Contact  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Contact  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Feeling  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Feeling  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Feeling  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Feeling  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Feeling  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Feeling  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Feeling  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Feeling  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Feeling  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Craving  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Craving  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Craving  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Craving  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Craving  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Craving  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Craving  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Craving  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Craving  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Clinging  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Clinging  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Clinging  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Clinging  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Clinging  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Clinging  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Clinging  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Clinging  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Clinging  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Being  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Being  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Being  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Being  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Being  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Being  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Being  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Being  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Being  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Birth  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Birth  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Birth  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Birth  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Birth  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Birth  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Birth  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Birth  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Birth  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment. 

 

When he sees clearly the sign of Ageing-and-death  as terror and sees its fall each time he applies because he is resolved upon the signless, this is the signless abiding. 

When he sees clearly the desire of Ageing-and-death  as terror and sees its fall each time he applies because he is resolved upon the desireless, this is the desireless abiding. 

When he sees clearly the misinterpretation of Ageing-and-death  as terror and sees its fall each time he applies because he is resolved upon the voidness, this is the void abiding. 

 

When he sees clearly the sign of Ageing-and-death  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless attainment. 

When he sees clearly the desire of Ageing-and-death  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless attainment. 

When he sees clearly the misinterpretation of Ageing-and-death  as terror and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void attainment. 

 

When he sees clearly the sign of Ageing-and-death  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as signless, enters upon the attainment, because he is resolved upon the signless, this is the signless abiding and attainment. 

When he sees clearly the desire of Ageing-and-death  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as desireless, enters upon the attainment, because he is resolved upon the desireless, this is the desireless abiding and attainment. 

When he sees clearly the misinterpretation of Ageing-and-death  as terror and sees its fall each time he applies and, by treating its occurrence with equanimity and adverting to cessation, nibbana, as voidness, enters upon the attainment, because he is resolved upon the voidness, this is the void abiding and attainment.