English
it leads, carries, sends. However, this is not the function of path knowledge, but the function of reviewing knowledge. But the Teacher made the path knowledge similar to leading the inference to the past and future. Why? Because it is the root of the path. For reviewing arises for one who has developed the path. Therefore, the Teacher made the path knowledge itself similar to leading the inference. Moreover, the meaning here should be understood thus: that this path knowledge, which has the four noble truths as its object, has been attained; by that knowledge as the cause, it leads the inference, which is reckoned as reviewing knowledge, to the past and future. Now, to show the way in which it leads the inference, he said, beginning with "ye hi keci atītamaddhānaṃ." There, "abbhaññaṃsu" means "they knew, penetrated." "Imaññeva" means "this very one," that which they knew as suffering in the past, and that which they will know in the future, is not exactly this; but it is said thus in the sense of similarity. For even in the past, having set aside craving, they penetrated the aggregates of existence as the truth of suffering, craving itself as the truth of origin, Nibbāna itself as the truth of cessation, and the noble path itself as the truth of the path; in the future, they will penetrate in the same way, and even now they penetrate in the same way; thus, in the sense of similarity, "imaññeva" is said. This is called knowledge of conformity; this is knowledge of following, knowledge of leading, knowledge of cause. It is called. Pariyeñāṇa is the knowledge that discerns the minds. Parasattānaṃ means other beings, excluding oneself. Itaraṃ is a synonym for that. Cetasā ceto paricca pajānāti means knowing the minds of others in various ways by discerning them with one's own mind, in terms of being lustful, etc. What should be said about "Sarāgaṃ vā," etc., has already been said in the Satipaṭṭhāna Vibhaṅga. However, this is the difference: here, even the supramundane or liberated mind is obtained in "anuttaraṃ vā cittaṃ vimuttaṃ vā cittanti." For the knowledge of others' minds is indeed the object even of non-Vipassanā practice. Avasesā paññā means all the remaining wisdom, except for the three wisdoms beginning with knowledge of the Dhamma, is considered knowledge and is therefore called conventional knowledge. The meaning here is that knowledge in convention is conventional knowledge. 797. Wisdom in wholesome actions in the Sensuous Sphere, because it entirely accumulates rebirth in the round of existence, therefore, it is said to be "for accumulation, not for decline." But supramundane path wisdom, because it entirely declines rebirth, therefore, it is said to be "for decline, not for accumulation." Wisdom in the Form and Formless Spheres both accumulates rebirth and declines defilements and defilement-rooted things by way of suppression, therefore, it is said to be "for accumulation and for decline." The remaining neither accumulates nor declines rebirth, therefore, it is said to be "neither for accumulation nor for decline." 798. "And does not realize the higher knowledges" this is said with reference to the wisdom of the first jhāna. For it leads to disgust with defilements, since it is attainable by detachment from sensual pleasures. And by it, he becomes free from lust for sensual pleasures, but because he has not attained the state of being the basis for higher knowledges, he does not realize the five higher knowledges, nor does he realize the truths because of having a sign as object. Thus, this wisdom is for disgust, not for realization. Sveva means having attained and abiding in the first jhāna. "Free from lust for sensual pleasures, he enters" means free from lust only in terms of suppressed sensual pleasures. "Realizes the higher knowledges" means realizes the five higher knowledges. This refers to the wisdom of the fourth jhāna. For the wisdom of the fourth jhāna, by being the basis for the supernormal knowledges, it penetrates the five supernormal knowledges, and also penetrates the attainment of the state of supernormal knowledge. Therefore, it is for penetration. However, the wisdom of the first jhāna, due to its detachment from defilements, is not for detachment. But which aspect does this wisdom of the second and third jhāna partake in? By way of joy, it partakes in the first jhāna, and by way of non-discursiveness, it partakes in the fourth jhāna. Thus, it should be done relying on either the first jhāna or the fourth jhāna. For detachment and penetration: the wisdom of the path, by detaching from the entire round of existence, is for detachment, and by penetrating the sixth supernormal knowledge, it is for penetration. 799. Among "The one who has attained the first jhāna," etc., that one who has attained the inferior first jhāna, having arisen from that, due to the object, becoming associated with desire, perceptions and attention arise, they prick, they urge. By way of perceptions and attention that cling to desires, that wisdom of the first jhāna declines, deteriorates; therefore, it is said to be subject to decline. "According to that nature": of a nature conforming to that. "Mindfulness is established": this is said referring to wrong mindfulness, not right mindfulness. For one in whom, due to seeing the first jhāna as peaceful and excellent, enjoying and delighting in it, attachment arises, due to that attachment, that wisdom of the first jhāna neither declines nor increases, it remains in a state of stability. Therefore, it is said, "wisdom is subject to stability." "Associated with non-discursiveness": considering the non-discursive second jhāna as peaceful and excellent, due to the object, associated with non-discursiveness. "Arise": having arisen from the inferior first jhāna, they prick, they urge for the attainment of the second jhāna. For one above, by way of perceptions and attention that cling to the second jhāna, that wisdom of the first jhāna, being the place of origin for the superior second jhāna, is for distinction. Called sharing in penetration. Accompanied by disgust, it is the same one who has arisen from the first jhāna, accompanied by the knowledge of insight characterized by disgust. For the knowledge of insight, operating in the division of jhāna factors, feels disgust, is repelled, therefore it is called disgust. Urging on, it goads towards the realization of Nibbāna. Associated with detachment, it is associated with Nibbāna, which is detachment. In the knowledge of insight, it is possible to realize detachment, Nibbāna, by this path, thus, being initiated, it is called "associated with detachment." The perceptions and attention associated with it are also indeed associated with detachment. By virtue of those perceptions and attention, that wisdom of the first jhāna is said to be sharing in penetration, as it is the foundation for the attainment of the Noble Path. Thus, in four instances, only the wisdom of the first jhāna is spoken of. In the case of the wisdom of the second jhāna and so on, the meaning should be understood in the same way. 801. For one who produces samādhi with difficulty, with hardship, in the preliminary stage of producing supramundane samādhi, at the time of arrival, with difficulty, with hardship, with suffering, with effort, with application, struggling, having suppressed the defilements and arrived. For one who slowly understands that state, having dwelt for a long time in the environment of insight among the suppressed defilements, slowly, gradually understanding, penetrating, attaining that state known as supramundane samādhi, is the meaning. This is said to be, that which arises in this way, this wisdom, even though arising in a single moment of consciousness at the time of the path, due to the difficulty of the practice of suppressing defilements and the slowness of the wisdom of the environment of insight, is called "difficult practice, slow knowledge" in terms of arrival. In the three remaining instances, the meaning should be understood in the same way. 802. Not a gainer at will of samādhi, he who is not a gainer at will of samādhi, he is called not a gainer at will of it. For whom there is no cause to strive to attain samādhi higher and higher, he is said to be a gainer of jhāna with few qualities, is the meaning. Object... "Spreading a little" means having performed the preliminary work on a small object, either a handful or a potful, and attaining absorption right there, spreading over that undeveloped, small object. This is the meaning. The same method applies to the remaining terms. Here, one who has attained proficiency in absorption is called "one who obtains at will" because of the opposition to one who does not obtain at will. And "extensive" means a developed object, because of the opposition to an undeveloped object. The rest is just as it was. "Knowledge of this in aging and death" means having made Nibbāna the object, this is said in terms of a single penetration of the four truths. But "concerning aging and death," etc., are said in terms of establishing the truth in the preliminary stage at the time of occurrence concerning each individual thing. The rest is plain in meaning everywhere. Explanation of the Quadruple Section. (5.) Explanation of the Quintuple Section 804. In the quintuple exposition of the object of knowledge, in "spreading joy," etc., wisdom arising spreading joy is called "spreading joy" in two jhānas. Wisdom arising spreading happiness is called "spreading happiness" in three jhānas. Wisdom knowing the minds of others is called "spreading mind." Wisdom of the divine eye is called "spreading light." Knowledge of reviewing is called "sign of reviewing." Therefore it was said, "Wisdom in two jhānas is spreading joy," etc. And there, spreading joy and spreading happiness are like two feet,