Paṭipadā-ñāñadassana-visuddhi

paṭipadā-ñāñadassana-visuddhi is translated as "purification by knowledge and vision of the course of practice," "purity of knowledge and vision regarding progress along path," etc. In the Pali tradition, paṭipadā-ñāñadassana-visuddhi is identified as the sixth of the seven stages of purification on the path to liberation, as presented in the Visuddhimagga.

Buddhism: One Teacher, Many Traditions states:

Purification by knowledge and vision of the way (paṭipadā ñāṇadassana visuddhi) involves generating the remaining nine insight knowledges with regard to the three characteristics. These become clearer and more stable due to the absence of the ten imperfections of insight during the mature phase of the knowledge of arising and passing away (2b).

To cultivate knowledge of dissolution (3), meditators focus only on things’ ceasing. This reveals impermanence more deeply because they see that the conditioned things of saṃsāra are in a process of constant disintegration. There is nothing stable or trustworthy in them; they are wholly unsatisfactory; because they are only ceasing, how can a self exist in them?

With knowledge of fearfulness (4), they see these constantly disintegrating things of saṃsāra as fearful in that being attached to them binds one to dukkha. With knowledge of danger (5), they know with certainty that the fearful things of saṃsāra have the nature of dukkha and lack any core of a real self, and that safety exists only in the unconditioned, which is free from the unpredictability of impermanent things. With knowledge of disenchantment (6), meditators become disenchanted and disillusioned with saṃsāric phenomena. They clearly see the disadvantages of clinging to existence in the three realms.

With knowledge of desire for liberation (7), the momentum of turning away from saṃsāra and turning toward nibbāna increases, and meditators’ motivation to be free from the world of conditioned existence grows stronger. With knowledge of reflective contemplation (8), they repeatedly review and examine conditioned things in light of the three characteristics in an expansive way. With knowledge of equanimity toward formations (9), they leave aside both attraction and aversion toward conditioned things and abide in equanimity. This mental state is a great relief that comes from the cultivation of proper wisdom regarding the five aggregates.

Knowledge of conformity (10) arises in the desire-realm consciousness that precedes the consciousness of the change of lineage (gotrabhū) that leads to the supramundane path. This knowledge conforms to the truth of the previous insight knowledges and of the supramundane path to follow.

Sources

• Buswell, Robert E.; Lopez, Donald S. (2014), The Princeton Dictionary of Buddhism, Princeton University 
• Dalai Lama; Thubten Chodron (2014), Buddhism: One Teacher, Many Traditions, Wisdom Publications 
• Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press