PURIFICATION BY KNOWLEDGE AND VISION
 Now, insight reaches its culmination with the eight knowledges, and
knowledge in conformity with truth1 is ninth; these are what is called purification
by knowledge and vision of the way.
The eight should be understood as follows: (1) knowledge of contemplation
of rise and fall, which is insight free from imperfections and steady on its course,
(2) knowledge of contemplation of dissolution, (3) knowledge of appearance as
terror, (4) knowledge of contemplation of danger, (5) knowledge of contemplation
of dispassion, (6) knowledge of desire for deliverance, (7) knowledge of
contemplation of reflection, and (8) knowledge of equanimity about formations.2
“Knowledge in conformity with truth as ninth” is a term for conformity.
So one who wants to perfect this should make these kinds of knowledge his
task, starting with knowledge of rise and fall free from imperfections.
2. But why does he again pursue knowledge of rise and fall? To observe the
[three] characteristics. The knowledge of rise and fall already dealt with, being
1. “He calls conformity knowledge ‘knowledge in conformity with truth’ because it
is suitable for penetrating the truths owing to the disappearance of the grosser
darkness of delusion that conceals the truths” (Vism-mhṭ 822). The term
saccānulomikañāṇa—“knowledge in conformity with truth,” occurs at Vibh 315. The
term anulomañāṇa—“conformity knowledge,” occurs in the Paṭṭhāna (Paṭṭh I 159), but
not elsewhere in the Piṭakas apparently.
“Knowledge of rise and fall that has become familiar should be understood as
belonging to full-understanding as abandoning. The contemplation of only the
dissolution of formations is contemplation of dissolution; that same contemplation as
knowledge is knowledge of contemplation of dissolution. One who, owing to it, sees things
as they are is terrified, thus it is terror. The knowledge that seizes the terrifying aspect
of states of the three planes when they appear as terrifying is knowledge of appearance
as terror. One desires to be delivered, thus it is one desiring deliverance: that is, either
as a consciousness or as a person. His (its) state is desire for deliverance. That itself as
knowledge is knowledge of desire for deliverance. Knowledge that occurs in the mode of
reflecting again is knowledge of contemplation of reflection. Knowledge that occurs as
looking on (upekkhanā) at formations with indifference (nirapekkhatā) is knowledge of
equanimity (upekkhā) about formations” (Vism-mhṭ 822–23).