English
Thus praised, he attains the state of a rhinoceros horn. Now, to establish that meaning by simile, he said, "Just as..." Here, "pakkhī sakuṇo" means a bird, a winged creature. "Ḍeti" means flies up. The meaning here in brief is this: a bird, having learned that "in such a place there is a tree with ripe fruit," comes from various directions and pecks, shakes, and eats its fruits with its claws, wings, and beak. They do not think, "This will be for today, this will be for tomorrow." But when the fruit is gone, they neither guard the tree, nor leave a leaf, claw, or beak there. But indeed, being without attachment to that tree, whichever direction he wishes, he flies up and goes as if with wings. Just so, this bhikkhu departs without attachment, without expectation; therefore it is said, "having undertaken, he departs." Ariyena means blameless. Ajjhattaṃ means in one's own being. Anavajjasukhaṃ means blameless happiness. 181. "So cakkhunā rūpaṃ disvā" means that bhikkhu, endowed with this noble aggregate of virtue, having seen a form with eye-consciousness. Whatever should be said in the remaining passages, all that has been said below. Abyāsekasukhaṃ means happiness not moistened by defilements. It is also called avikiṇṇasukhaṃ. For happiness from sense-restraint is unscattered, occurring as merely seeing, etc., in what is seen, etc. 182. "So abhikkante paṭikkante" means that bhikkhu, endowed with restraint of the six senses including the mind, in these seven situations of going forward and backward, etc., is one who acts with full awareness through mindfulness and clear comprehension. Whatever should be said there, that has been said in the Jhana Vibhanga. "So iminā ca..." What does it show? It shows the fulfillment of conditions for dwelling in the forest. For one who lacks these four conditions, dwelling in the forest does not succeed, and one becomes liable to be spoken of together with wild animals or forest wanderers. The deities dwelling in the forest, thinking, "What is the use of forest dwelling for such an evil monk?" cause a terrifying sound to be heard. Striking their heads with their hands, they act as if fleeing. "So-and-so monk, having entered the forest, committed such-and-such evil deed," thus his ill-repute spreads. But for one who has these four conditions, dwelling in the forest succeeds. Reflecting on his own virtue, not seeing any blemish or defect, he generates joy, and contemplating it as subject to decay and dissolution, he enters the noble ground. The deities dwelling in the forest, delighted, speak his praise. His fame spreads like a drop of oil cast upon water. "Seclusion," and so on, have the same meaning as stated earlier. "So, with his mind thus concentrated..." ...up to..."understands beings as passing on according to their deeds," whatever should be said in this context, all that has been stated in the Path of Purification itself. 185. In the third knowledge, "So, with his mind thus concentrated," the fourth jhāna mind that is the basis for insight should be understood. "For the knowledge of the destruction of the āsavas" means for the knowledge of the path of arahantship. For the path of arahantship is called the destruction of the āsavas, because it destroys the āsavas. And this knowledge is so called because it pertains to that. "Directs his mind" means he directs his insight mind. In "This is suffering," and so on – "So much is suffering, no more than this," he understands, penetrates, all the truth of suffering as it really is, with the penetration of its essential characteristics. And he understands that craving is the cause of that suffering – "This is the origin of suffering"; and that both of these cease upon reaching a certain state, that is, the non-occurrence of these, nibbāna – "This is the cessation of suffering"; and he understands the noble path that leads to that – "This is the path leading to the cessation of suffering," with the penetration of its essential characteristics. He understands and penetrates according to reality – this is the meaning to be understood. Having thus shown the truths in their essence, he now shows them in terms of defilements, in a figurative way, beginning with "these are the āsavas." "Of him who thus knows, thus sees" means of him who thus knows, thus sees, he speaks of the path that has reached the peak together with insight. "From the āsava of sensual desire" means from the āsava of sensual desire. "Is liberated" indicates the moment of the path. "In him who is liberated" indicates the moment of fruition. For in the moment of the path the mind is liberated, in the moment of fruition it is liberated. "In him who is liberated, there is knowledge that he is liberated" indicates the knowledge of reviewing. "Birth is destroyed," etc., indicates his state. For with that knowledge, reviewing, he understands "birth is destroyed," etc. "Lived" means lived, fully lived, done, practiced, finished, is the meaning. "The holy life" means the path of the holy life. For together with the ordinary virtuous person, the seven trainees live the holy life. The one with destroyed āsavas has lived the life. Therefore, reviewing his own holy life, he understands "the holy life has been lived." "What was to be done has been done" means that in the four truths, by the four paths, in terms of understanding, abandoning, realizing, and developing, all sixteen tasks have been completed. For ordinary virtuous people and others do that task; the one with destroyed āsavas has done what was to be done. Therefore, reviewing his own duty, he understands "what was to be done has been done." "There is no more for this state" means he understands "now there is no more task of developing the path for this state, for the destruction of defilements, or for the arising of these sixteen tasks." 186. In "with lust," etc. – "not abandoned" means not abandoned by suppression, or by temporary abandonment, or by complete abandonment. 187. In "he is a gainer," etc. – "a gainer" means one who has gained and remains having gained. "Of the serenity of mind within" means of the serenity of mind that has arisen in his own mind, called internal. "Of the higher wisdom of the Dhamma, of insight" means of the aggregates of the Dhamma called higher wisdom. by insight that proceeds by way of impermanence, etc. "Accompanied by form" means the attainments of the form realm, which have a form-nimitta as their object. "Accompanied by the formless" means the formless attainments, which do not have a form-nimitta as their object. Here, the first is an ordinary person who has attained the eight attainments. The second is a dry-insight noble disciple. The third is a noble disciple who has attained the eight attainments. The fourth should be understood as the common worldling. 188. Among those who go with the stream, etc. "Goes with the stream" means one who follows the stream of existence, an ordinary person who is submerged in the stream of existence. "Goes against the stream" means going against the stream. This is a designation for one who goes against the stream, not going with it. "Does not commit evil actions" means he does not transgress what has been prescribed. "Even with suffering, even with displeasure" means even with suffering and displeasure that arise when defilements are present. "Complete" means not deficient in even one of the three trainings. "Pure" means without defilements. "The holy life" means the excellent conduct. By this passage, the stream-enterer and once-returner are spoken of. But do they lead the holy life weeping? Yes. They lead it weeping with the weeping of defilements. A virtuous ordinary bhikkhu is also included here. "Established" means of stable nature. "Non-returner" means one whose mind is unshakeable by sensual desire and ill-will, and who, because of the nature of not returning from that world, is of a stable nature. "Crossed over" means one who has crossed over the stream of craving. "Gone to the far shore" means one who has gone to the far shore of Nibbāna. "Stands on dry land" means he stands on the dry land of the attainment of fruition. "Liberation of mind" means the fruition-samādhi. "Liberation by wisdom" means the fruition-knowledge. This one is called, this arahant is called, "one who has crossed over, gone to the far shore, a brahmin who stands on dry land." For he is called a brahmin because he has banished evil. 189. Among those of little learning, etc. "Little learning" means he has only a little learning in the ninefold teaching of the Teacher. "Not in accordance with the meaning, not in accordance with the Dhamma, he is one who practices in accordance with the Dhamma" means knowing both the commentary and the Pāli, he is not one who practices in accordance with the meaning of the supramundane Dhamma. He is not practicing the preliminary practice for the supreme Dhamma. In this way, the meaning should be understood everywhere. 190. In "Samaṇamacala" etc. - "Samaṇamacalo" means a steadfast ascetic, the "ma" is a euphonic link. A motionless ascetic, a stable ascetic is the meaning. Who is called this? This stream-enterer, being established in unwavering faith at the root of the Teaching, is called "Samaṇamacalo". But the once-returner, due to the presence of the defilement of passion, is called "Samaṇapaduma". For here, one stained with passion is said to be stained with lotus. The non-returner, due to the absence of the defilement of passion in the form of sensual desire, is called "Samaṇapuṇḍarīka". For here, one stained with white is said to be stained with white lotus. And the arahant, due to the absence of defilements that cause rigidity, is called "Samaṇasukhumāla" among ascetics. And also in the sense of little suffering, he is indeed "Samaṇasukhumāla". Explanation of the Fourfold Exposition. 5. Explanation of the Fivefold Exposition 191. In the fivefold - There, among those persons mentioned below