<p>The whole point of being a Sotapanna and higher stages is to know the dharma, and that there is an end to suffering and know that things will go well for them. It's impossible to have suffering increasing, especially by simple perceptions.
It is actually the non-enlightened people who freak out when they hear the dharma
<a href="https://suttacentral.net/an4.33/en/bodhi" rel="nofollow noreferrer">https://suttacentral.net/an4.33/en/bodhi</a></p>
<p>The only framework where terror arises is the made up 16 knowledges which are not found in the sutras. like ruben explained <a href="https://buddhism.stackexchange.com/a/47543/14789">https://buddhism.stackexchange.com/a/47543/14789</a></p>
<p>The fears sotapanna and so on have is to make moral mistake, ie breaking the precepts and so on.</p>
<blockquote>
<p>Then Anathapindika the householder went to the Blessed One and, on
arrival, having bowed down to the Blessed One, sat to one side. As he
was sitting there, the Blessed One said to him, &quot;When, for a disciple
of the noble ones, five forms of fear &amp; animosity are stilled; when he
is endowed with the four factors of stream entry; and when, through
discernment, he has rightly seen &amp; rightly ferreted out the noble
method, then if he wants he may state about himself: 'Hell is ended;
animal wombs are ended; the state of the hungry ghosts is ended;
states of deprivation, destitution, the bad bourns are ended! I am a
stream-winner, steadfast, never again destined for states of woe,
headed for self-awakening!'</p>
<p>&quot;Now, which five forms of danger &amp; animosity are stilled?</p>
<p>&quot;When a person takes life, then with the taking of life as a requisite
condition, he produces fear &amp; animosity in the here &amp; now, produces
fear &amp; animosity in future lives, experiences mental concomitants of
pain &amp; despair; but when he refrains from taking life, he neither
produces fear &amp; animosity in the here &amp; now nor does he produce fear &amp;
animosity in future lives, nor does he experience mental concomitants
of pain &amp; despair: for one who refrains from taking life, that fear &amp;
animosity is thus stilled.</p>
<p>&quot;When a person steals... engages in illicit sex... tells lies...</p>
<p>&quot;When a person drinks distilled &amp; fermented drinks that cause
heedlessness, then with the drinking of distilled &amp; fermented drinks
that cause heedlessness as a requisite condition, he produces fear &amp;
animosity in the here &amp; now, produces fear &amp; animosity in future
lives, experiences mental concomitants of pain &amp; despair; but when he
refrains from drinking distilled &amp; fermented drinks that cause
heedlessness, he neither produces fear &amp; animosity in the here &amp; now
nor does he produce fear &amp; animosity in future lives, nor does he
experience mental concomitants of pain &amp; despair: for one who refrains
from drinking distilled &amp; fermented drinks that cause heedlessness,
that fear &amp; animosity is thus stilled.</p>
<p>&quot;These are the five forms of fear &amp; animosity that are stilled.&quot;</p>
<p>— AN 10.92</p>
</blockquote>

CC BY-SA 4.0
2022-07-24T14:34:42.367Z
2022-07-24T14:34:42.367Z
user12901
<p>For those on the Noble Eightfold Path, disagreeable things in general <em>decrease</em> over time:</p>
<blockquote>
<p><a href="https://suttacentral.net/mn46/en/sujato#mn46:4.3" rel="nofollow noreferrer">MN46:4.3</a>: So they cultivate and foster practices they should, and don’t cultivate and foster practices they shouldn’t.<br />
<a href="https://suttacentral.net/mn46/en/sujato#mn46:4.4" rel="nofollow noreferrer">MN46:4.4</a>: When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.</p>
</blockquote>
<p>But there are four ways to practice. In particular, let's look at the <em>painful</em> ones. First the practice to avoid current and future pain decreases pain by avoidance, so it doesn't lead to an increase in suffering:</p>
<blockquote>
<p><a href="https://suttacentral.net/mn46/en/sujato#mn46:5.3" rel="nofollow noreferrer">MN46:5.3</a>: There is a way of taking up practices that is painful now and results in future pain.</p>
</blockquote>
<p>Second, if we avoid pleasant things to avoid future pain, then a hedonist might consider that a &quot;momentary increase of suffering&quot;. An example might be avoiding exciting and loud music concerts to prevent future deafness:</p>
<blockquote>
<p><a href="https://suttacentral.net/mn46/en/sujato#mn46:5.4" rel="nofollow noreferrer">MN46:5.4</a>: There is a way of taking up practices that is pleasant now but results in future pain.</p>
</blockquote>
<p>Third, we do or endure something painful now for future pleasure:</p>
<blockquote>
<p><a href="https://suttacentral.net/mn46/en/sujato#mn46:16.2" rel="nofollow noreferrer">MN46:16.2</a>: It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.<br />
<a href="https://suttacentral.net/mn46/en/sujato#mn46:16.12" rel="nofollow noreferrer">MN46:16.12</a>: But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.<br />
<a href="https://suttacentral.net/mn46/en/sujato#mn46:16.13" rel="nofollow noreferrer">MN46:16.13</a>: This is called the way of taking up practices that is painful now but results in future pleasure.</p>
</blockquote>
<p>This third practice it <em>tough</em>. It has us face and deal with painful things instead of running away from them or giving in to anger. Some may choose to see this as an &quot;increase in suffering&quot;, but even that increase is momentary, since in the long run suffering lessens overall.</p>
<p>As practice deepens, our awareness increases about what results in future pain. And with an increased awareness of future pain, we act now to avoid that future pain. Paradoxically, that ever-sharpening awareness of future pain leads to contentment with fewer and fewer wishes.</p>

CC BY-SA 4.0
2022-08-23T16:38:56.900Z
2022-08-23T16:38:56.900Z
OyaMist
<p>The <a href="https://en.wikipedia.org/wiki/Visuddhimagga" rel="nofollow noreferrer">Visuddhimagga</a> or the Path of Purification by Ven. <a href="https://en.wikipedia.org/wiki/Buddhaghosa" rel="nofollow noreferrer">Buddhaghosa</a> talks about this. Please see &quot;<a href="https://www.accesstoinsight.org/lib/authors/nanamoli/PathofPurification2011.pdf" rel="nofollow noreferrer">Path of Purification (Visuddhimagga)</a>&quot;, translated from Pali by Ven. <a href="https://en.wikipedia.org/wiki/%C3%91%C4%81%E1%B9%87amoli_Bhikkhu" rel="nofollow noreferrer">Ñāṇamoli</a>. It's a classic manual of Buddhist doctrine and meditation written in approximately the 5th century CE, and is considered the most important Theravada text outside the Pali Canon and its traditional commentaries.</p>
<p>It talks about the eight knowledges of insight:</p>
<blockquote>
<p>Now,  insight  reaches  its  culmination  with  the  eight
knowledges,  and knowledge in conformity with truth 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, <strong>(3) knowledge of appearance as terror, (4) knowledge
of contemplation of danger</strong>, (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.</p>
<p>“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.</p>
</blockquote>
<p>The description of (3) knowledge of appearance as terror:</p>
<blockquote>
<p>As  he  repeats,  develops  and  cultivates  in  this  way  the
contemplation  of dissolution,  the  object  of  which  is  cessation
consisting  in  the  destruction,  fall and breakup of all formations,
then formations classed according to all kinds of becoming,
generation, destiny, station, or abode of beings, appear to him in the
form of a great terror, as lions, tigers, leopards, bears, hyenas,
spirits, ogres, fierce bulls,  savage  dogs,  rut-maddened  wild
elephants,  hideous  venomous  serpents,thunderbolts,  charnel
grounds,  battlefields,  flaming  coal  pits,  etc.,  appear  to  a
timid man who wants to live in peace. When he sees how past formations
have ceased,  present  ones  are  ceasing,  and  those  to  be
generated  in  the  future  will cease  in  just  the  same  way,
then  what  is  called  knowledge  of  appearance  as terror  arises
in  him  at  that  stage. ...</p>
<p>But  does  the  knowledge  of  appearance  as  terror  [itself]  fear
or  does  it  not fear? It does not fear. For it is simply the mere
judgment that past formations have ceased, present ones are ceasing,
and future ones will cease. Just as a man with eyes  looking  at
three  charcoal  pits  at  a  city  gate  is  not  himself  afraid,
since  he only  forms  the  mere  judgment  that  all  who  fall  into
them  will  suffer  no  little pain;—or  just  as  when  a  man  with
eyes  looks  at  three  spikes  set  in  a  row,  an acacia  spike,
an  iron  spike,  and  a  gold  spike,  he  is  not  himself  afraid,
since  he only  forms  the  mere  judgment  that  all  who  fall  on
these  spikes  will  suffer  no little pain;—so too the knowledge of
appearance as terror does not itself fear; it only forms the mere
judgment that in the three kinds of becoming, which resemble the three
charcoal pits and the three spikes, past formations have ceased,
present ones  are  ceasing,  and  future  ones  will  cease.</p>
</blockquote>
<p>The description of (4) knowledge of contemplation of danger:</p>
<blockquote>
<p>As  he  repeats,  develops  and  cultivates  the  knowledge  of
appearance  as terror he finds no asylum, no shelter, no place to go
to, no refuge in any kind of becoming,  generation,  destiny,
station,  or  abode.  In  all  the  kinds  of  becoming,generation,
destiny, station, and abode there is not a single formation that he
can place his hopes in or hold on to. The three kinds of becoming
appear like charcoal pits  full  of  glowing  coals,  the  four
primary  elements  like  hideous  venomous snakes (S IV 174), the five
aggregates like murderers with raised weapons (S IV174),  the  six
internal  bases  like  an  empty  village,  the  six  external  bases
like village-raiding  robbers  (S  IV  174–75),  the  seven  stations
of  consciousness  and the  nine  abodes  of  beings  as  though
burning,  blazing  and  glowing  with  the eleven  fires  (see  S  IV
19),  and  all  formations  appear  as  a  huge  mass  of  dangers
destitute of satisfaction or substance, like a tumour, a disease, a
dart, a calamity,an affliction (see M I 436). How?</p>
<p>They  appear  as  a  forest  thicket  of  seemingly  pleasant  aspect
but  infested with wild beasts, a cave full of tigers, water haunted
by monsters and ogres, an enemy  with  raised  sword,  poisoned  food,
a  road  beset  by  robbers,  a  burning coal, a battlefield between
contending armies appear to a timid man who wants to  live  in  peace.
And  just  as  that  man  is  frightened  and  horrified  and  his
hair stands  up  when  he  comes  upon  a  thicket  infested  by  wild
beasts,  etc.,  and  he sees  it  as  nothing  but  danger,  so  too
when  all  formations  have  appeared  as  a terror by contemplation
of dissolution, this meditator sees them as utterly destitute of  any
core  or  any  satisfaction  and  as  nothing  but  danger.</p>
</blockquote>
<p>Apparently, this will transition into a knowledge of peace:</p>
<blockquote>
<p>“He  contemplates as suffering<br />
Arising, occurrence, and the sign,<br />
Accumulation, rebirth-linking —<br />
And this his knowledge is of danger.</p>
<p>“He contemplates as bliss no arising,<br />
And no occurrence, and no sign,<br />
No accumulation, no rebirth-linking —<br />
And this his knowledge is of peace.</p>
<p>“This knowledge about danger has<br />
Five sources for its origin;<br />
Knowledge of peace has also five —<br />
Ten knowledges he understands.</p>
</blockquote>
<blockquote>
<p>Knowledge of the state of peace is this: “Non-arising is safety,”
etc.: this, however, should  be understood as said for the purpose of
showing the opposite kind of knowledge to knowledge of danger. Or when
it is stated in this way, <strong>that there is safety without terror and
free from danger, it is for the purpose of comforting those  who are
upset in their hearts by seeing danger through appearance as terror.</strong>
Or  else,  when  arising,  etc., have clearly appeared to a man as
terror, his mind  inclines towards their opposites, and  so this is
said  for the purpose of showing  the advantages in the knowledge of
danger established by the appearance as terror.</p>
</blockquote>
<p>So, the mind first sees the terror of the inevitability of the cessation of phenomena, and then experiences danger when it realizes that there is no place to cling to for safety from the inevitability of the cessation of phenomena. Finally, it accepts this situation, and sees non-arising etc. as safety.</p>
<p>Hence, to me, the knowledge of appearance as terror and knowledge of contemplation of danger sound like the increasing of suffering as one progresses on the path to liberation.</p>

CC BY-SA 4.0
2022-07-18T04:41:33.830Z
2022-07-18T04:41:33.830Z
ruben2020
<p>I have heard about this before from a video teaching I watched before but I honestly cannot remember from who or where.</p>
<p>The idea of the concept is that as one progresses upon the stages towards arhant Dukkha does not actually decrease and in fact can be seen or seems to increase.
for eg a puttajanna is not concerned about death or freedom from the cycle of existence on a day to day bases where a Sotapanna is consistently concerned about these things that in fact a Sotapanna suffers more because of their more ultimate concerns, where I guess a putajanna is in a sort of blissful ignorance.</p>
<p>Any direct from the Buddha or third party teachings on this concept would be welcome.</p>

<sutras><teaching>
Looking for a quote, sutta or teaching about suffering not decreasing with succedent stages of enlightenment
# Looking for a quote, sutta or teaching about suffering not decreasing with succedent stages of enlightenment

(Asked by: username_0 on 2022-07-15)

I have heard about this before from a video teaching I watched before but I honestly cannot remember from who or where.

The idea of the concept is that as one progresses upon the stages towards arhant Dukkha does not actually decrease and in fact can be seen or seems to increase.
for eg a puttajanna is not concerned about death or freedom from the cycle of existence on a day to day bases where a Sotapanna is consistently concerned about these things that in fact a Sotapanna suffers more because of their more ultimate concerns, where I guess a putajanna is in a sort of blissful ignorance.

Any direct from the Buddha or third party teachings on this concept would be welcome.

**Tags:** sutras, teaching


---

## 3 answers

### Answer by username_1 on 2022-07-24. Score: 2

The whole point of being a Sotapanna and higher stages is to know the dharma, and that there is an end to suffering and know that things will go well for them. It's impossible to have suffering increasing, especially by simple perceptions.
It is actually the non-enlightened people who freak out when they hear the dharma
<https://suttacentral.net/an4.33/en/bodhi>

The only framework where terror arises is the made up 16 knowledges which are not found in the sutras. like ruben explained <https://buddhism.stackexchange.com/a/47543/14789>

The fears sotapanna and so on have is to make moral mistake, ie breaking the precepts and so on.

> Then Anathapindika the householder went to the Blessed One and, on
> arrival, having bowed down to the Blessed One, sat to one side. As he
> was sitting there, the Blessed One said to him, "When, for a disciple
> of the noble ones, five forms of fear & animosity are stilled; when he
> is endowed with the four factors of stream entry; and when, through
> discernment, he has rightly seen & rightly ferreted out the noble
> method, then if he wants he may state about himself: 'Hell is ended;
> animal wombs are ended; the state of the hungry ghosts is ended;
> states of deprivation, destitution, the bad bourns are ended! I am a
> stream-winner, steadfast, never again destined for states of woe,
> headed for self-awakening!'
>
> "Now, which five forms of danger & animosity are stilled?
>
> "When a person takes life, then with the taking of life as a requisite
> condition, he produces fear & animosity in the here & now, produces
> fear & animosity in future lives, experiences mental concomitants of
> pain & despair; but when he refrains from taking life, he neither
> produces fear & animosity in the here & now nor does he produce fear &
> animosity in future lives, nor does he experience mental concomitants
> of pain & despair: for one who refrains from taking life, that fear &
> animosity is thus stilled.
>
> "When a person steals... engages in illicit sex... tells lies...
>
> "When a person drinks distilled & fermented drinks that cause
> heedlessness, then with the drinking of distilled & fermented drinks
> that cause heedlessness as a requisite condition, he produces fear &
> animosity in the here & now, produces fear & animosity in future
> lives, experiences mental concomitants of pain & despair; but when he
> refrains from drinking distilled & fermented drinks that cause
> heedlessness, he neither produces fear & animosity in the here & now
> nor does he produce fear & animosity in future lives, nor does he
> experience mental concomitants of pain & despair: for one who refrains
> from drinking distilled & fermented drinks that cause heedlessness,
> that fear & animosity is thus stilled.
>
> "These are the five forms of fear & animosity that are stilled."
>
> — AN 10.92


---

### Answer by username_2 on 2022-08-23. Score: 0

For those on the Noble Eightfold Path, disagreeable things in general *decrease* over time:

> [MN46:4.3](https://suttacentral.net/mn46/en/sujato#mn46:4.3): So they cultivate and foster practices they should, and don’t cultivate and foster practices they shouldn’t.  
> [MN46:4.4](https://suttacentral.net/mn46/en/sujato#mn46:4.4): When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

But there are four ways to practice. In particular, let's look at the *painful* ones. First the practice to avoid current and future pain decreases pain by avoidance, so it doesn't lead to an increase in suffering:

> [MN46:5.3](https://suttacentral.net/mn46/en/sujato#mn46:5.3): There is a way of taking up practices that is painful now and results in future pain.

Second, if we avoid pleasant things to avoid future pain, then a hedonist might consider that a "momentary increase of suffering". An example might be avoiding exciting and loud music concerts to prevent future deafness:

> [MN46:5.4](https://suttacentral.net/mn46/en/sujato#mn46:5.4): There is a way of taking up practices that is pleasant now but results in future pain.

Third, we do or endure something painful now for future pleasure:

> [MN46:16.2](https://suttacentral.net/mn46/en/sujato#mn46:16.2): It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.  
> [MN46:16.12](https://suttacentral.net/mn46/en/sujato#mn46:16.12): But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
> [MN46:16.13](https://suttacentral.net/mn46/en/sujato#mn46:16.13): This is called the way of taking up practices that is painful now but results in future pleasure.

This third practice it *tough*. It has us face and deal with painful things instead of running away from them or giving in to anger. Some may choose to see this as an "increase in suffering", but even that increase is momentary, since in the long run suffering lessens overall.

As practice deepens, our awareness increases about what results in future pain. And with an increased awareness of future pain, we act now to avoid that future pain. Paradoxically, that ever-sharpening awareness of future pain leads to contentment with fewer and fewer wishes.


---

### Answer by username_3 on 2022-07-18. Score: 0

The [Visuddhimagga](https://en.wikipedia.org/wiki/Visuddhimagga) or the Path of Purification by Ven. [Buddhaghosa](https://en.wikipedia.org/wiki/Buddhaghosa) talks about this. Please see "[Path of Purification (Visuddhimagga)](https://www.accesstoinsight.org/lib/authors/nanamoli/PathofPurification2011.pdf)", translated from Pali by Ven. [Ñāṇamoli](https://en.wikipedia.org/wiki/%C3%91%C4%81%E1%B9%87amoli_Bhikkhu). It's a classic manual of Buddhist doctrine and meditation written in approximately the 5th century CE, and is considered the most important Theravada text outside the Pali Canon and its traditional commentaries.

It talks about the eight knowledges of insight:

> Now, insight reaches its culmination with the eight
> knowledges, and knowledge in conformity with truth 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.
>
> “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.

The description of (3) knowledge of appearance as terror:

> As he repeats, develops and cultivates in this way the
> contemplation of dissolution, the object of which is cessation
> consisting in the destruction, fall and breakup of all formations,
> then formations classed according to all kinds of becoming,
> generation, destiny, station, or abode of beings, appear to him in the
> form of a great terror, as lions, tigers, leopards, bears, hyenas,
> spirits, ogres, fierce bulls, savage dogs, rut-maddened wild
> elephants, hideous venomous serpents,thunderbolts, charnel
> grounds, battlefields, flaming coal pits, etc., appear to a
> timid man who wants to live in peace. When he sees how past formations
> have ceased, present ones are ceasing, and those to be
> generated in the future will cease in just the same way,
> then what is called knowledge of appearance as terror arises
> in him at that stage. ...
>
> But does the knowledge of appearance as terror [itself] fear
> or does it not fear? It does not fear. For it is simply the mere
> judgment that past formations have ceased, present ones are ceasing,
> and future ones will cease. Just as a man with eyes looking at
> three charcoal pits at a city gate is not himself afraid,
> since he only forms the mere judgment that all who fall into
> them will suffer no little pain;—or just as when a man with
> eyes looks at three spikes set in a row, an acacia spike,
> an iron spike, and a gold spike, he is not himself afraid,
> since he only forms the mere judgment that all who fall on
> these spikes will suffer no little pain;—so too the knowledge of
> appearance as terror does not itself fear; it only forms the mere
> judgment that in the three kinds of becoming, which resemble the three
> charcoal pits and the three spikes, past formations have ceased,
> present ones are ceasing, and future ones will cease.

The description of (4) knowledge of contemplation of danger:

> As he repeats, develops and cultivates the knowledge of
> appearance as terror he finds no asylum, no shelter, no place to go
> to, no refuge in any kind of becoming, generation, destiny,
> station, or abode. In all the kinds of becoming,generation,
> destiny, station, and abode there is not a single formation that he
> can place his hopes in or hold on to. The three kinds of becoming
> appear like charcoal pits full of glowing coals, the four
> primary elements like hideous venomous snakes (S IV 174), the five
> aggregates like murderers with raised weapons (S IV174), the six
> internal bases like an empty village, the six external bases
> like village-raiding robbers (S IV 174–75), the seven stations
> of consciousness and the nine abodes of beings as though
> burning, blazing and glowing with the eleven fires (see S IV
> 19), and all formations appear as a huge mass of dangers
> destitute of satisfaction or substance, like a tumour, a disease, a
> dart, a calamity,an affliction (see M I 436). How?
>
> They appear as a forest thicket of seemingly pleasant aspect
> but infested with wild beasts, a cave full of tigers, water haunted
> by monsters and ogres, an enemy with raised sword, poisoned food,
> a road beset by robbers, a burning coal, a battlefield between
> contending armies appear to a timid man who wants to live in peace.
> And just as that man is frightened and horrified and his
> hair stands up when he comes upon a thicket infested by wild
> beasts, etc., and he sees it as nothing but danger, so too
> when all formations have appeared as a terror by contemplation
> of dissolution, this meditator sees them as utterly destitute of any
> core or any satisfaction and as nothing but danger.

Apparently, this will transition into a knowledge of peace:

> “He contemplates as suffering  
> Arising, occurrence, and the sign,  
> Accumulation, rebirth-linking —  
> And this his knowledge is of danger.
>
> “He contemplates as bliss no arising,  
> And no occurrence, and no sign,  
> No accumulation, no rebirth-linking —  
> And this his knowledge is of peace.
>
> “This knowledge about danger has  
> Five sources for its origin;  
> Knowledge of peace has also five —  
> Ten knowledges he understands.

> Knowledge of the state of peace is this: “Non-arising is safety,”
> etc.: this, however, should be understood as said for the purpose of
> showing the opposite kind of knowledge to knowledge of danger. Or when
> it is stated in this way, **that there is safety without terror and
> free from danger, it is for the purpose of comforting those who are
> upset in their hearts by seeing danger through appearance as terror.**
> Or else, when arising, etc., have clearly appeared to a man as
> terror, his mind inclines towards their opposites, and so this is
> said for the purpose of showing the advantages in the knowledge of
> danger established by the appearance as terror.

So, the mind first sees the terror of the inevitability of the cessation of phenomena, and then experiences danger when it realizes that there is no place to cling to for safety from the inevitability of the cessation of phenomena. Finally, it accepts this situation, and sees non-arising etc. as safety.

Hence, to me, the knowledge of appearance as terror and knowledge of contemplation of danger sound like the increasing of suffering as one progresses on the path to liberation.


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