English
Even though the four paths and the four fruits are of an unshakeable nature, the paths and fruits of the seven trainees are not called "unshakeable," because they attain different names one after another, by abandoning their respective names. But an Arahant is always called an Arahant, and so his fruit is called "unshakeable." By this, he shows this meaning: "Only for one whose taints are destroyed..." is called the 'treasurer's study'. For him, there is nothing not fully understood, not abandoned, not developed, or not realized. Therefore, one who learns the Buddha's word becomes a holder of the tradition, a preserver of the lineage, a protector of the succession, and so he learns. That is why it is said, "for the preservation of the lineage," and so on. Here, 'lineage' (paveṇī) means the continuity of the Dhamma, meaning the uninterrupted flow of the Dhamma. "For the protection of the succession" (vaṃsānurakkhaṇatthāya) means for the protection of the succession of the Blessed Buddha. His succession, in essence, is also the lineage (paveṇī), so it should be understood. But if the learning of the Buddha's word for the preservation of the lineage is the treasurer's study, why is it specified by saying "one whose defilements are destroyed"? This method is also found in some ordinary individuals. For example, some bhikkhu, when those who hold the texts cannot stay in one place due to fear of famine, etc., himself, without tiring from alms-round, learns the exceedingly sweet Buddha's word, thinking, "May it not perish! I will hold the tradition, I will establish the succession, I will preserve the lineage." Therefore, why is his study not also called the treasurer's study? It is said: Even so, the study of an ordinary person is not called the treasurer's study. Although an ordinary person learns with the intention, "I will preserve the lineage," because he has not yet crossed the wilderness of existence, his study is called the study for escape. Therefore, the study of an ordinary person is either like the snake-simile or for escape. For the seven trainees, it is always for escape. For those whose defilements are destroyed, it is indeed the treasurer's study. And one whose defilements are destroyed is called a treasurer because he is like a treasurer. Just as a treasurer, having put away the ornaments, at the time of adornment, presents the suitable ornaments to the king and adorns him, similarly, one whose defilements are destroyed, having received the treasure of the Dhamma-gem, seeing beings who are fit and have the causes for the attainment of liberation, teaches the Dhamma accordingly. having nurtured them, adorns them with the supramundane ornament consisting of the path factors and enlightenment factors, therefore he is called a treasurer. Having thus divided the three recitations, now, explaining in detail the successes and failures in all three Pitakas as appropriate, he says, "In the Vinaya, moreover," and so on. Regarding "relying on the perfection of virtue, one attains the three knowledges," and so on, since virtue, as it is purified, is cleansed of the defilement of corruption by the power of mindfulness and clear comprehension and by the power of knowledge of the ownership of kamma, and reaches fulfillment, therefore, the perfection of virtue, as it is accomplished, presents the power of mindfulness and the power of knowledge as a condition of decisive support; thus its role as a decisive support for the three knowledges should be understood from the giving of homogeneous causal perfections. Indeed, by the power of mindfulness, the knowledge of past lives is achieved; by clear comprehension, through the habit of acting well in all tasks, the second knowledge, connected with the knowledge of death and rebirth, is achieved; by the absence of transgressions, due to the elimination of corruptions, through the purity of intention, in the sense of being a decisive support for liberation, the third knowledge is achieved. Without the fulfillment of concentration and wisdom that were achieved earlier, the decisive support of virtue for the knowledge of the destruction of the taints should be explained by those Arahants who are dry-insight practitioners. By the saying, "One who is concentrated knows things as they are," the perfection of concentration is a decisive support for the six supernormal powers. By the saying, "Indeed, from effort arises wisdom," the perfection of wisdom, cultivated by prior effort, by skill in the language of the teacher, in the country, and in speech, by learning and questioning, and so on, is a decisive support for the divisions of analytical knowledge. And here, because it is said, "relying on the perfection of virtue," for one for whom the six supernormal powers, which are the blossoming of concentration, are not accomplished completely, there is no perfection of concentration in the sense of the highest classification; thus, even though the knowledges are a part of the supernormal powers, only the three knowledges arising from the perfection of virtue are taken. Just as the four analytical knowledges arising from the perfection of wisdom are accomplished for one endowed with decisive support only by the path, at the moment of the path, and because they are to be attained. Thus, the three knowledges, arisen from accomplishment in virtue, and the six supernormal powers, arisen from accomplishment in concentration, are perfected for one endowed with supporting conditions, solely by the path. Therefore, their attainment should be understood as solely by the attainment of the path. For Paccekabuddhas and Sammāsambuddhas, indeed, similar to the attainment of the Dhamma of Paccekabodhi and Sammāsambodhi, are these special attainments for these noble ones. And regarding "only of those" in "the statement of their distinctions there," here the emphasis "only of those" refers to the six supernormal powers and four analytical knowledges to be attained, and is stated with reference to the absence of a statement of their distinctions in the Vinaya. For in the Verañja section, only the three knowledges are distinguished. In the second instance, the emphasis "only of those" is made with reference to the four analytical knowledges, not the three knowledges. For these (three knowledges), being included within the six supernormal powers, are indeed distinguished in the Suttas. And in "Tāsañca" (and of those), the word "ca" (and) indicates the presence of others there as well. For in the Abhidhamma Piṭaka, the three knowledges, the six supernormal powers, and the four analytical knowledges are indeed stated. But wishing to show the absence of a statement of distinctions for the analytical knowledges elsewhere, and their proper distinction only there, he did not make an emphasis in the manner stated below, but instead placed the emphasis by saying "only there." Now, showing that "one who practices wrongly in the Vinaya, not seeing fault in sexual transgression, thinking 'the touch of a woman is permissible, like the touch of soft cushions and so forth,' falls into a breach of morality," he says, "But one who practices wrongly in the Vinaya," and so on. Therein, "pleasant to touch" means that which is pleasant to touch, such as cushions, coverings, and so forth. "The touch of a woman" is a touch that is clung to, meaning sexual intercourse. And this was said by the monk Ariṭṭha. He was indeed learned, a Dhamma speaker. Among the five kinds of dangers— those of kamma, defilement, result, blame, and transgression of rules— he knew the other dangers, but being unskilled in the Vinaya, he did not know the danger of transgressing the ordinances. Therefore, being in solitude, he thought thus: "These householders, five sense-pleasures..." Eating hot food, Stream-enterers, Once-returners, Non-returners, They too exist. Monks too See pleasing forms Cognizable by eye... ...Touch touchables Cognizable by body, Enjoy soft bedding And coverings. All this is permissible. Why are only Forms, sounds, smells, Tastes, and touchables Of women not permissible? These too are permissible! Comparing the blameless Enjoyment of requisites With the blameworthy Enjoyment of sense pleasures, And making one Enjoyment with craving And enjoyment without craving. As if joining Extremely fine thread With thick rope, Or comparing A mustard seed With Mount Sineru, Having produced A wicked wrong view. "Why did the Blessed One, Like binding the great ocean, With great effort, Lay down the first pārājika? There is no fault in this!" Contradicting omniscience, Obstructing fearlessness, Throwing stumps and thorns Onto the noble path, Saying, "No fault In sexual intercourse!" He struck the wheel Of the Conqueror's command. Therefore he said, "Thus I understand The Dhamma taught By the Blessed One," And so forth. Here, "obstructive" means That which comes In the midst, In the middle Of the continuum of beings, By hindering Various attainments. Thus, "obstruction" means Present-life misfortune And so on. By not being overcome, They are engaged In that obstruction, Or they deserve The fruit of obstruction, Or they are by nature Causing obstruction. Thus, "obstructive" means They are hindrances To heaven and liberation. And these are fivefold: By way of kamma, Defilements, Results, Blame, And transgression of rules. Their detailed explanation Will become clear later In the Ariṭṭha training rule (Pāci. 417). Here is the connection Of the meaning of the words: "These things Which are said by the Blessed One To be obstructive, Taught and laid down As obstructive, For one who practices These things, In what way Are these things not capable, Not able to cause obstruction To heaven and liberation?" They are. Thus, in that way, I understand the Dhamma taught by the Blessed One. Then he attains a state of immorality, (thinking so). Then, due to the cause of being conscious of blamelessness, having transgressed,