English
Those endowed with the path at the moment of the path, and those endowed with fruition at the moment of fruition, are indeed training in the three trainings, namely, the higher training in morality, etc.; therefore, they are trainees. But for the arahant, the three trainings are trained in at the moment of arahantship fruition. There is no further need for training for him; therefore, he is a non-trainee. Thus, the seven noble ones are trainees because they are training. The one with taints destroyed is called a trained-non-trainee because he has trained in morality, etc., in the presence of another. Buddhas and Paccekabuddhas are called untrained-non-trainees because they are self-born. The remaining persons neither train nor are trained; therefore, they are called neither-trainees-nor-non-trainees. 20. In the exposition of the three knowledges: Having first developed the knowledge of past lives and the divine eye, and then attained arahantship, or having first attained arahantship, and then developed the knowledge of past lives and the divine eye, is still called a "threefold knowledge" possessor. But in the Suttanta discourses, the teaching is by interpretation; in the Abhidhamma discourses, the teaching is without interpretation. In this context, the primary emphasis is on what is to be learned. Therefore, here, the intention is to first develop two knowledges, and then attain arahantship. The same method applies to the six supernormal knowledges. 22. In the explanation of the Perfectly Enlightened One: "Previously unheard" means previously unheard in the last existence, before the realization of the truth, in the presence of anyone else. However, in previous existences, the all-knowing Bodhisatta, having gone forth in the Buddha's dispensation, having learned the three baskets, having ascended the path of going and returning, strikes the lineage-breaker in accordance with the meditation subject, and establishes it. Therefore, this is said with reference to the state of being without a teacher in the last existence. At that time, the Tathāgata, having fulfilled the perfections, personally, in the presence of no one else, in the conditioned and unconditioned phenomena, "This is suffering... ...this is the path leading to the cessation of suffering," directly understands the four noble truths with his own knowledge. And there, in that path of arahantship, called the enlightenment of the four noble truths, he attains omniscience and mastery over the powers. He attains both the knowledge of omniscience and the mastery cultivated in the powers. For Buddhas, from the moment of attaining the knowledge of omniscience and the knowledge of the ten powers, there is nothing else to be done. Just as for a well-born noble prince, from the moment of receiving the coronation, it cannot be said, "This dominion has not yet come," everything has already come. Even so, for Buddhas, from the moment of attaining the path of arahantship, it cannot be said, "This quality has not come, has not been penetrated, has not been directly experienced," all the qualities of omniscience have come, have been penetrated, have been directly experienced. This is said to be the power of the accomplishment of fulfilling the perfections. A person who has realized all the qualities of omniscience through the Noble Path is called a Fully Enlightened Buddha. 23. In the section on Paccekabuddhas too, in the phrase "previously unheard of," the meaning should be understood in the same way as stated before. For a Paccekabuddha, even in his final existence, without a teacher, having realized the truth through his own self-exalting wisdom, does not attain mastery in the knowledge of omniscience and the powers. 24. In the section on one liberated in both ways: "Having touched the eight liberations with his body, he abides," means having attained the eight attainments with the body born together (with consciousness), he abides. "And with wisdom he sees," means having seen the conditioned through insight wisdom, and the four truths through path wisdom, all four taints are destroyed for him. "This is called," means such a person is called one liberated in both ways. For he is liberated in two parts, two times, hence, liberated in both ways. Here, this is the Theravada view: First, Tipiṭaka Cūḷanāga Thera said, "Liberated by way of suspension through attainment, and by way of eradication through the path, he is liberated in both ways, two times." Tipiṭaka Mahādhammarakkhita Thera, saying "This is based on name," said: "As a flame blown by the force of the wind, (Upasīva, said the Blessed One;) Goes to its end and cannot be reckoned; Even so, a sage freed from name and body, Goes to his end and cannot be reckoned." (Sn. 1080) Having cited the sutta, he said, "Because he is well-liberated from name-body and form-body, he is liberated in both ways." Tipiṭaka Cūḷābhaya Thera, however, said, "Liberated once by way of suspension through attainment, and liberated once by way of eradication through the path, he is liberated in both ways." But these three elders are wise, and 'a reason is seen in the argument of each of the three,' they established all three arguments as the standard. In brief, however, liberated from the form-body through the formless attainments, and liberated from the name-body through the path, he is liberated in both ways, hence, liberated in both ways. He is one of the four formless attainments. Having arisen from each of the offenses, having contemplated the aggregates, and having attained arahantship, and in the case of the non-returner who has arisen from cessation and attained arahantship, it is fivefold. Of these, the first four do not attain cessation at the peak of attainment, therefore, by implication, they are called "liberated in both ways." The non-returner who has gained the eight attainments, having attained that cessation, and having arisen from it, having developed insight and attained arahantship, is called, without implication, "the best of those liberated in both ways." But is not the immaterial absorption two-factored, with equanimity and one-pointedness of mind, and so is the fourth material absorption, therefore, having made that the basis, should one who has attained arahantship not be one liberated in both ways? No, one should not. Why? Because one is not liberated from the material body. For that is liberated only from the defilement body, not from the material body; therefore, one who has arisen from that and attained arahantship is not called one liberated in both ways. But the immaterial realm is liberated from both the name body and the material body, therefore, having made that the basis, one who has attained arahantship should be understood as one liberated in both ways. 25. In the Explanation of One Liberated by Wisdom – "Liberated by wisdom" means one liberated by wisdom. That is the dry-insight meditator and the four who have arisen from the four absorptions and attained arahantship, thus it is fivefold. For among these, not even one is a gainer of the eight liberations. Therefore, he said, "Indeed, not the eight liberations," and so on. But if one has any of the immaterial absorptions, one is indeed called one liberated in both ways. 26. In the Explanation of One Who Has Attained with the Body – "Some defilements" means those excluding the three lower paths. "This is said" means a person of this kind is called one who has attained with the body. For he realizes the touched end, thus he is one who has attained with the body. He first touches the absorption touch, then realizes cessation, nibbāna, thus he is one who has attained with the body. He, beginning with the one established in the fruit of stream-entry, up to the one established in the path of arahantship, is sixfold. 27. In the Explanation of One Who Has Attained with View – "This is suffering" means this is suffering, this much is suffering, there is no suffering beyond this. Suffering The same method applies to the rest, beginning with arising. Having set aside craving, he understands the five aggregates of clinging as they really are, as 'the truth of suffering' in due course. But craving generates, produces, brings about suffering, then that suffering arises; therefore he understands it as it really is, as 'the arising of suffering'. But since this suffering and its arising, having reached cessation, cease, are calmed, go to non-existence; therefore he understands it as it really is, as 'the cessation of suffering'. But the noble eightfold path leads to that cessation of suffering; therefore he understands it as it really is, as 'the path leading to the cessation of suffering'. Thus far, the determination of the truths at different moments has been shown. Now, to show it in one moment, he said, beginning with "proclaimed by the Tathāgata." There, "proclaimed by the Tathāgata" means discovered, known, made manifest by the Tathāgata, sitting at the great Bodhi-tree. "Dhamma" means the four truths of the Dhamma. "Are well seen" means they are well seen. "Are well practiced" means they are well practiced. The meaning is that by this, wisdom is well practiced in them. "This is called" means a person of this kind is called a 'vision-attainer'. For he has attained the state of vision. He has the knowledge that "conditioned things are suffering, cessation is happiness." "Seen, known, realized, perceived with wisdom" means a vision-attainer. This one, too, like the body-witness, is sixfold. In the exposition of the faith-liberated one: "But not like the vision-attainer" means the faith-liberated one does not have defilements exhausted like the vision-attainer. But is there a difference in their abandonment of defilements? No, there is not. Then why does the faith-liberated one not attain the vision-attainer? Because of the difference in approach. For the vision-attainer, in approaching,