English
can suppress defilements without difficulty, without hardship, without exertion. But the faith-liberated one can suppress them with difficulty, with hardship, with exertion, therefore he does not attain the vision-attainer. Moreover, there is a difference in their wisdom. There is indeed a difference in method. For the one attained to right view, the insight knowledge of the three higher paths is sharp, heroic, and clear, and flows powerfully. For the faith-liberated one, the insight knowledge does not flow sharply, heroically, and clearly, therefore they do not attain to the one attained to right view. Just as when two young men are demonstrating a skill, one has a sharp sword, the other a blunt one. A banana stalk cut with a sharp sword makes no sound. A banana stalk cut with a blunt sword makes a 'crackling' sound. There, the sharpness, heroism, and clarity of the insight knowledge of the three higher paths of the one attained to right view is like the cutting of the banana stalk by the sharp sword without making a sound. The lack of sharpness, heroism, and clarity of the insight knowledge of the three higher paths of the faith-liberated one should be understood as like the cutting of the banana stalk by the blunt sword, even while making a sound. But rejecting this method with 'no', it is concluded that the faith-liberated one does not attain to the one attained to right view only by the difference in what is to be attained. However, it is said in the commentaries on the Āgamas: "For these, in the preliminary path moment of the faith-liberated one, the destruction of defilements is as if one is believing, as if one is approving, as if one is resolving. In the preliminary path moment of the one attained to right view, the knowledge that cuts off defilements flows unhesitatingly, sharply, and heroically. Therefore, just as when cutting a banana stalk with a very blunt sword, the cut place is not smooth, the sword does not move quickly, a sound is heard, and a stronger effort must be made; such is the preliminary path cultivation of the faith-liberated one. But just as when cutting a banana stalk with a very sharp sword, the cut place is smooth, the sword moves quickly, no sound is heard, and there is no need for strong effort; such should be understood as the preliminary path cultivation of the one attained to right view." This is said, this kind of person is called faith-liberated. For this one is called faith-liberated, liberated through faith. Even this one is sixfold, like the body-witness. 29. In the explanation of "follower of the Dhamma" - "one who has entered" indicates one standing on the path to stream-entry. "Adhimattaṃ" means strong. "Causes wisdom to flow" means wisdom-flowing. Or it is said, "Wisdom carries this person," thus, wisdom-flowing. "With wisdom foremost" means having made wisdom the forerunner. "This is called" means a person of this kind is called a follower of the Dhamma. For he follows, remembers, the Dhamma, which is wisdom; thus, follower of the Dhamma. This is the name of one standing on the path to stream-entry. But upon attaining the fruit, he is called one attained to view. 30. In the explanation of "follower of faith" also - "causes faith to flow" means faith-flowing. Or it has been said, "Faith carries this person," thus, faith-flowing. "With faith foremost" means having made faith the forerunner. "This is called" means a person of this kind is called a follower of faith. For he follows, remembers, faith; thus, follower of faith. This is the name of one standing on the path to stream-entry. But upon attaining the fruit, he is called faith-liberated. For those who produce supramundane Dhamma, there are two burdens, two attachments, two heads. Therein, faith-burden and wisdom-burden - these are the two burdens. But one bhikkhu is attached with absorption-attachment, one with insight-attachment - these are the two attachments. And one, reaching the summit, is liberated in both ways, one is liberated by wisdom - these are the two heads. For whoever produces supramundane Dhamma, all of them, having made these two qualities a burden, being attached in these two places, are liberated by these two places. Among them, the bhikkhu who is a gainer of the eight attainments, having made wisdom a burden, being attached in the way of absorption, having established insight with one of the formless attainments as the basis, attains arahantship, he is called a follower of the Dhamma at the moment of the path to stream-entry. But thereafter, in six places, he is called a body-witness. Upon attaining the fruit of arahantship, he is liberated in both ways. These are names. Another, making wisdom the burden, intent on insight, comprehending pure formations or one of the form-sphere jhānas, attaining arahantship, this one, at the moment of the stream-entry path, is called a follower of the Dhamma. Thereafter, in six instances, he is called a one attained to vision. Having attained arahantship, he is called wisdom-liberated. Here, two names are new, and with the previous ones, they become five. Another, having attained the eight attainments, making faith the burden, intent on concentration, making one of the formless attainments the basis, establishing insight, attaining arahantship, this one, at the moment of the stream-entry path, is called a follower of faith. Thereafter, in six instances, he is called a body-witness. Having attained arahantship, he is called liberated in both ways. Here, only one name is new. And with the previous five, they become six. Another, making faith the burden, intent on insight, comprehending pure formations or one of the form-sphere jhānas, attaining arahantship, this one, at the moment of the stream-entry path, is called a follower of faith. Thereafter, in six instances, he is called faith-liberated. Having attained arahantship, he is called wisdom-liberated. Here too, only one name is new. And with the previous six, they become seven. These seven individuals are said to be worthy of the highest offerings in the world. 31. In the exposition of the one who at most returns seven times – "Seven times" means seven times. He has at most seven times rebirth in existence, taking up a self, after that he does not take up an eighth existence, therefore he is one who at most returns seven times. In "he is a stream-enterer," "stream" means the noble path, he is endowed with that, therefore he is called a stream-enterer. As it was said – "A stream, a stream," thus, Sāriputta, it is said. What, Sāriputta, is the stream? This very noble eightfold path, is the stream, that is to say – right view… …right concentration. "A stream-enterer, a stream-enterer," thus, Sāriputta, it is said. What, Sāriputta, is a stream-enterer? He who... He is endowed with this noble eightfold path, he is called a stream-enterer, this venerable one of such a name and clan. Thus, even in the moment of the path, he is called a stream-enterer. Here, however, the name of the fruit is given to the path, so a stream-enterer is intended in the moment of the fruit. Not subject to downfall means not having the nature of returning to the woeful states known as downfall in terms of rebirth. Determined means determined by the determination of the path. Bound for enlightenment means bound for the state of awakening. For he awakens by the path he has attained, therefore, he is bound for enlightenment. He will certainly awaken by the three higher paths, therefore, he is bound for enlightenment. In gods and humans means in the world of gods and the world of humans. Having wandered, having transmigrated means having gone again and again in terms of rebirth. He makes an end of suffering means he makes a boundary, a limit, to the round of suffering. He is called means such a person is called a seven-times-at-most. This, however, should be understood as spoken in a mixed way in terms of time in the world of gods and time in the world of humans. 32. In the explanation of "family to family" – one goes from family to family, therefore, "family to family." For from the realization of the fruit of stream-entry onwards, there is no rebirth in a low family, but he is born only in families of great wealth, is the meaning. Two or three families means two or three existences in terms of gods and humans. Thus, this too is spoken in a mixed way. This is merely a statement – "two or three." Even wandering for up to six existences, he is still a "family to family." 33. In the explanation of "one-seed" – a seed of aggregates is spoken of. For a stream-enterer who has only one seed of aggregates, one grasping of an individual existence, is called a "one-seed." This is merely a statement in this context, regarding human existence. However, it is indeed fitting to say that he produces divine existence. These names of theirs are merely in accordance with the names taken by the Blessed One. Having gone to such a place, he is called a seven-times-at-most, having gone to such a place, he is called a "family to family." Thus, "one-seeder" was the name given to them by the Blessed One. But it is not fixed that this one is a "seven-times-at-most," this one a "clan-to-clan," this one a "one-seeder." Who then determines this distinction among them? Some elders say, "A prior cause determines it," some, "The first path," some, "The three higher paths," some, "The insight of the three paths." Among these, in the view that "a prior cause determines it," the statement arises that "the support for the first path has been made, but the three higher paths arose without support." In the view that "the first path determines it," the three higher paths become meaningless. In the view that "the three higher paths determine it," the statement arises that "the three higher paths arose even before the eighth path arose." But the view that "the insight of the three paths determines it" is reasonable.