English
not because they arose in me at that time." "Human," by this, it shows the transgression of nature. "As if with a fleshly eye," by this, it likens the grasping of the text and the object being merely color. Here, the word "satta" (being) is in the sense of mere color, not in the sense of all conditioned things, as in "all beings are sustained by food." Low birth and so forth are the outflow and result of delusion. It should be understood that the connection is with the remaining text, "they were endowed with bodily misconduct in past lives, and now they have been reborn in hell." "Indeed, the knowledge of the destiny of actions is exclusively an object of the past, while the divine eye has the present as its object," this is said with respect to the function of both. "Mahallaka" (old man) is to be understood as a reproach by disparaging his qualities, because it is said with the intention that he does not know what is proper or improper for ascetics, or the custom of the world. "A noble person, who is declared to be 'fixed for full enlightenment,' is capable of creating an obstruction to the path, harsh..." If one were to speak all that one thinks, it could lead to a bad destination, then one would go to a bad destination. Therefore, it should be thoroughly examined, say some. "Do not make an effort," because it was said by the Elder, "it obstructs the path," they say. For one who has already entered the stream, the door to the lower realms is closed. Therefore, there is no obstruction to heaven for him. "It was natural," they say, meaning "it was a result of past actions." "This is growth, monks, in the discipline of the noble ones, when one sees an offense as an offense and rectifies it according to the Dhamma." According to this saying, some say it was natural. "If he does not forgive," this is said with reference to the weakness of the quality of patience in stream-enterers and others, or for the sake of their better restraint in the future. Or, due to the absence of the object of the pleasures of life, the Kālakañcika asuras come to be. "From here, sirs, one goes to a good destination," according to this saying, even human existence. "Divine eye knowledge-wisdom" means the divine eye itself is knowledge in the sense of seeing, and it is wisdom in the sense of realizing that particular meaning. The explanation of the discourse on divine eye knowledge is concluded. The explanation of the discourse on the knowledge of the destruction of defilements 14. "With his mind thus concentrated"— is it in the same previous (fourth jhāna), or in another fourth jhāna mind? In the Commentary too, to show that having arisen from which (jhāna) the first two knowledges were attained, that same (jhāna) was made new and frequent by re-entering it, it is said, "Here, 'with his mind thus concentrated' should be understood as the fourth jhāna mind that is the basis for insight." Here it is asked: If that same (jhāna) was made new by re-entering it, then why, unlike before, was it not said, "Here, the fourth jhāna mind that is the basis for insight, the basis for supernormal powers, the basis for cessation, the accomplisher of all tasks, the giver of all mundane and supramundane qualities should be understood," but only "Here, the fourth jhāna mind that is the basis for insight should be understood"? Is it not the case that here, such a statement is appropriate because it accomplishes all qualities together with the path of arahantship? Is it not merely the production of the first two knowledges? It is said – to show that the noble path's special determination of the factors of awakening, path factors, jhana factors, practice, and liberation certainly occurred through the preliminary insight leading to emergence, called equanimity regarding formations, it should be understood that insight is mentioned here as the basis. Because it is included therein, not merely by that object. "By way of sequence" means also by another method. "These are the taints" – for what purpose was this section begun? To conform to the topic, "for the knowledge of the destruction of the taints." Indeed, at the moment of the path, the mind is being liberated; at the moment of the fruit, it is liberated – this is said by way of identity. For that which is being liberated, that same is called liberated in the later part. And that which is liberated, that same is called being liberated in the earlier part. Indeed, one who is eating is called "one who has eaten" at the end of the meal. "By this, the knowledge of review is shown" – and regarding the arising of the knowledge of review, "having emerged from the path, one reviews the path, the fruit, Nibbāna, the abandoned defilements" – this sequence of arising is stated. Here, the sequence of occurrence is stated in two ways: by nature and by meaning. Therein, "the knowledge 'it is liberated' arose" is an illustration of the sequence of occurrence of all four kinds of review knowledge by nature. "Birth is destroyed," etc., is by meaning. Therefore, at the end, "he understood" – he made the teaching based on the person, because the knowledge of review does not occur in that way. One who knows "it is without rebirth" is called one who knows "birth is destroyed." "Knowledge of past and future by divine eye" – this is said because the knowledge of the future is dependent on the divine eye. The commentary on the discourse of the knowledge of the destruction of the taints is concluded. The commentary on the discourse of the declaration of being a lay follower. (15) "Pleasant to the ear and heart-touching" – this is said with reference to the words themselves. "Not exalting oneself," etc., is by way of the person; "pleasant to the ear" is with reference to the ear faculty. "Delightful to the mind's grasp" means delightful to the grasp of knowledge. Or that which arises spontaneously from below, or And he is sorrowless. Then indeed sorrow is abandoned. From suitability of conduct, it is not repulsive. Because "this is sweet" was said, the word "this Dhamma" seems like an addition. Therefore, it should be construed as "this dispassion for craving" thus separately combining and then bringing together, "go to this Dhamma." It is said that they recite "go to the Dhamma itself for refuge." For those who have gone for refuge, by that very going for refuge, fear, terror, bad destination, defilement, and suffering are harmed; thus, the Triple Gem is called refuge. The mind-state that arises in the manner of being devoted to it, with defilements overcome by faith in it and respect for it, etc., is going for refuge. A being endowed with that goes for refuge. By division, however, going for refuge is twofold: supramundane and mundane. Among these, the supramundane, for those who have seen the truths, at the moment of the path, by the eradication of the defilements of going for refuge, becoming an object of Nibbāna, is accomplished in the entire Triple Gem by its function. The mundane, for ordinary people, by the temporary suppression of the defilements of going for refuge, becoming an object of the qualities of the Buddha, etc., is accomplished by its object. That, in essence, is the acquisition of faith in the Triple Gem and right view rooted in faith. For the supramundane, the four fruits of recluseship are the fruit of result, and the cessation of all suffering is the fruit of benefit. For it is said: "Whoever goes to the Buddha and the Dhamma... and is released from all suffering." For the mundane, it is the attainment of existence and wealth. For it is said: "Whoever has gone to the Buddha for refuge." Mundane going for refuge is defiled in three ways by ignorance, doubt, wrong knowledge, etc.; it is not greatly radiant, nor greatly expansive. For the supramundane, there is no defilement. For the mundane, there is a twofold division: blameworthy and blameless. Among these, it is blameworthy by entrusting oneself to other teachers, etc.; that has an undesirable result. The blameless is by passing away; that is fruitless because it has no result. For the supramundane, there is no division. Indeed, even in another existence, a noble disciple does not He points out. Whoever has gone for refuge, a householder, a lay follower. A lay follower is one who worships the Triple Gem. The five abstinences are morality. A livelihood free from trade in weapons, living beings, meat, intoxicants, and poisons, a righteous livelihood, is right livelihood. The failure of the aforementioned morality and livelihood is called failure. The opposite is success. 16. "Shall we obtain it?" is said with reference to the poor. "Shall we be able to?" is said with reference to the prosperous. There, in Verañjā. "Is held out" means the bowl is held out, the meaning is, "with that holding out of the bowl." "Having taken it" is an example. "And it is not proper" means that although it is proper to cook again, it is not said to be well-cooked, "even having obtained rice with uncooked grains, it is not proper to cover it," the commentary's statement here is supportive. "Or I shall lay down a training rule for the disciples," by this statement, "later morality" is said with reference to the morality of pure livelihood. Elder Upāli also points out that the Blessed One laid down many training rules with reference to various matters. If so, "Blessed One, this is the time" in Verañjā, does not fit, you might say? No, because there would be no training rules before that. But the Elder, setting aside those already laid down, speaks with reference to those yet to be laid down, which are sufficient for the recitation of the Pātimokkha. The Blessed One also, "Not yet, Sāriputta, does the Teacher lay down a training rule for the disciples," as in the Bhaddāli Sutta (M.N. 2.134; etc.), even though some were laid down, speaks with reference to those yet to be laid down thereafter. Here in the commentary,