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because it is freed from defilements. In the same way, that which proceeds having made Nibbāna its object in the manner of the desireless is to be understood as desireless, and that which proceeds having made Nibbāna its object in the manner of emptiness is to be understood as emptiness. For the noble son who has attained equanimity regarding formations, insight has reached its peak. This is called "insight leading to emergence." For one who cultivates and develops this knowledge of equanimity regarding formations, a sharper equanimity regarding formations arises. Now, the equanimity regarding formations, after comprehending formations as "impermanent" or "suffering" or "non-self," descends into the life-continuum, thinking, "the path will now arise for him." Rising from the life-continuum, the mind-door adverting arises, attending in the manner of impermanence, etc., just as it came with equanimity regarding formations. While attending to that, the first impulsion consciousness arises, which is called "preparation." Immediately after that, the second impulsion consciousness arises in the same way, which is called "access." Immediately after that, an impulsion consciousness also arises in the same way, which is called "conformity." These are their individual names. Without distinction, however, these three are called "cultivation," "preparation," "access," and "conformity." This knowledge of conformity, however, is the culmination of insight leading to emergence, which has formations as its object. But in the ultimate sense, the knowledge of change-of-lineage itself is the culmination of insight. is called. After that, making cessation, Nibbāna, the object, transcending the lineage of ordinary people, being the first full engagement with Nibbāna as the object, the non-returning lineage-knowledge arises. But this knowledge does not partake of purity of knowledge and vision of the way, nor purity of knowledge and vision; it is merely unclassifiable in between, but having fallen into the stream of insight, it is counted as insight. Having made Nibbāna the object, when the lineage-knowledge ceases, with the perception given by it, making Nibbāna the object, the stream-entry path arises, destroying completely the three fetters: the fetter of wrong view, the fetter of adherence to rites and rituals, and the fetter of doubt. Immediately after that, two or three fruit-consciousness moments, which are its results, arise, because supramundane states have immediate results. At the end of the fruit, his mind descends into the life-continuum. Then, interrupting the life-continuum, mind-door adverting arises for the purpose of reviewing. He reviews the path, thinking, "Indeed, by this path I have come." Then he reviews the fruit, thinking, "This benefit I have gained." Then he reviews the abandoned defilements, thinking, "These defilements have been abandoned by me." Then he reviews the remaining defilements, thinking, "These defilements remain, to be overcome by the three higher paths." Finally, he reviews the deathless Nibbāna, thinking, "This Dhamma has been penetrated by me as an object." Thus, for the noble disciple who is a stream-enterer, there are five reviews. Similarly for the once-returner and the non-returner. But for an Arahant, there is no review of remaining defilements. Thus, all together there are nineteen. This is indeed the highest classification. For trainees, the review of abandoned and remaining defilements may or may not occur. Having thus reviewed, that noble disciple who is a stream-enterer, while seated in that same seat, or at a later time, making sensual desire and ill-will subtle, attains the second path, and immediately after that, in the manner described... and the fruit. Then, by the method stated, abandoning completely sensual lust and ill-will, he attains the third path, and the fruit, by the method stated. Then, while seated on that same seat, or at another time, abandoning completely lust for form, lust for the formless, conceit, restlessness, and ignorance, he attains the fourth path, and the fruit, by the method stated. At this point, he is an Arahant, the eighth noble person, a great one whose defilements are destroyed. Thus, knowledge in these four paths is called purification of knowledge and vision. At this point, since the purification of morality, such as the restraint of the Pātimokkha, has been stated, and the purification of mind, such as loving-kindness and the beautiful, has been stated, and the purification of view by way of discerning mind and matter, the purification of overcoming doubt, the purification of knowledge and vision of what is path and not path, the purification of knowledge and vision of the way, and the purification of knowledge and vision— these seven purifications are said to have been stated. Referring to this sequence of practice, it was said: "He would gradually attain the destruction of all fetters." Here, these ten things— personality view, doubt, adherence to rites and rituals, sensual lust, aversion, lust for form, lust for the formless, conceit, restlessness, and ignorance— are called all fetters. Among these, personality view, doubt, and adherence to rites and rituals are abandoned by the stream-entry path. Sensual lust and aversion become attenuated by the second path and are uprooted by the third. The remaining five are abandoned by the fourth. Thus, it should be understood that he gradually attains Arahantship, which is the destruction of all fetters. The exposition of the section on insight is concluded. Conclusion 473-5. Since there is no further duty for a bhikkhu beyond training in higher morality, higher mind, and higher wisdom, this Minor Training (Khuddasikkhā) has been compiled. By whom, you ask? By that elder who, while wandering in the world, a world-investigator, does not experience or have the weariness of a great reputation, like what? Like the wind, ever-moving. Just as the constantly moving wind has no weariness, so too, the reputation of one wandering thus... there is no weariness, therefore it is connected with what was brought forth by Dhammasiri. And thus far – The determination of the Khuddasikkhā, briefly, is finished; But its elaboration, is the entire three Pitakas. Therefore, by one desiring elaboration, in the whole three Pitakas; Diligence should be shown here, especially by another. The Determination of the Khuddasikkhā. The Old Commentary on the Khuddasikkhā is finished. Homage to that Blessed One, the Worthy One, the Perfectly Self-Enlightened One. The New Commentary on the Khuddasikkhā Introduction to the Work I pay homage to the ornament of the three worlds, created from the deathless nectar of the good Dhamma; The Conqueror, who has perfectly accomplished the highest veneration, delightful to the minds of people. To Sāriputta, the great master, skilled in many sciences; Of great virtue, of great wisdom, my homage to the venerable one with my head. The commentary on the Khuddasikkhā, which was mentioned as ancient; By that, it is not possible for the meaning to be known thoroughly everywhere. Who is a treasury of incomparable jewels, of those with many virtues; By that wise and good one, named Sumaṅgala. Requested by the chief of ascetics, dwelling in his own forest abode; I will make an explanation of its meaning, with determination. Explanation of the Introduction to the Work (Q) Here it is said – For what purpose is this verse placed at the very beginning? Should not the treatise be commenced just as intended? It is said – because it has a purpose. Indeed, that showing is purposeful, because it connects the homage to the Triple Gem, the subject matter, the method of composition, and the statement of purpose. And those are purposeful, because they accomplish purposes such as the completion of the work without hindrance. For example, the accomplishment of the intended meaning for the listeners and for oneself, is the purpose of making homage to the Triple Gem. The work, whose subject matter is known, being esteemed by the wise, is the purpose of stating the subject matter. The generation of enthusiasm in the listeners is the purpose of stating the purpose of the method of composition. But ease of understanding is the purpose of stating the designation. In that context, by the phrase 'having paid homage to the Triple Gem', the homage to the Triple Gem is shown. By the phrase 'the Khuddasikkhā', of the minor trainings here... The subject matter is shown by the exposition of what should be practiced. And the subject matter is indeed the meaning to be spoken by the collected words. And the title is shown by this very (text), because it reveals a name consistent with the meaning. By "Samātika" is the method of doing, and by "Khuddasikkhā" also, because it reveals the nature of the minor trainings to be shown here. By "From the beginning, one who has received the full ordination should train" is the purpose of the purpose, and this is shown by its very capability. For by the declaration of these trainings to be practiced, when there is training, the accomplishment of the benefits in this life and the next, rooted in that, is achieved. The connection characterized by means and end between the treatise and its purposes is shown by the very display of their dependence. This is the overall meaning here. And this is the meaning of the parts here – The connection is: "Having paid homage to the Triple Gem, I shall speak of the Minor Training." Jewels (ratanāni) by reason of generating delight, this is a designation for the Buddha, Dhamma, and Sangha. Or, jewels by reason of being esteemed, etc., the Buddhas and others are indeed jewels. And thus it was said – Esteemed and very precious, incomparable, difficult to see; enjoyed by noble beings, therefore it is called a jewel. "Tayaṃ" (triad) means "it has three components," a singular noun referring to a collection.