English
meaning “there is no love equal to self-love.” Referring to the arising of the Buddha’s insight-knowledge-light, he says, “but wisdom…pe…is able.” All The knowledge of others' minds, and the supernormal knowledges, illuminate the infinite and immeasurable world-system. 124. "Why afraid?" means "for what reason afraid?" "Having established" means "having set in motion." The phrase "to be spoken to beggars" is the construction, meaning "fit to be begged from." "Sacrificial implements" means "sacrificial apparatus." The statement "standing in these four qualities" was said to establish the fourfold division, and "faith is one factor" and so on was stated. In the verse, making two qualities into one factor is the method of dyads. "Subject to birth" refers to the nature of arising. 125. Showing that the complete collection of truth, from a partial truth, is superior due to its exhaustive comprehension, he said, "whether it be ultimate truth." "Four words" means "four terms," stated with a gender inversion, meaning "four divisions of qualities." The taking of "four terms" is solely for the purpose of showing the division of beings, not in accordance with the qualities attained. "Without intoxication" means "not intoxicated." "The Victor, Romo, is a truth-speaker" is also a reading. There, "Romo" means one who inspires fear in sectarians who are attached to views and passions, and in false teachers, due to his teaching of the opposite of passion; or one who should be feared by false teachers due to his showing of danger therein; or one who is difficult to approach and unassailable by those whose defilements and lack of restraint are not abandoned. "Truth and that quality" is "truth-quality." Therefore, he said, "due to its nature of absolute escape," and so on. "Nature of a single path" means "nature of a single way," meaning "nature of a unique path." "Leading to insight, leading to development" is said to be the same as "leading to penetration," divided into two, as he said, "by the four terms beginning with 'leading to defilement'." "Of the remaining triads" means of the eight triads, such as the triad of the seven bases. "And of the remaining terms" means of the mixed terms such as "leading to defilement" and "leading to latent tendencies." The word "ca" (and) also includes terms like "leading to defilement." For it is only in the worldly triad that the method of correlation with mixed terms, when "remaining terms" is said, is shown; but for the other triads, with terms like "leading to defilement" and with the remaining terms. And in connection, this is a way of seeing, it is said, "it is well-understood according to the stated method." "Overcoming" means abandoning. Even though the defilement-producing and latent-tendency-producing states are mundane, the latter are to be abandoned by the former, by way of temporary suppression and by way of permanent suppression. Thus, because of the ability to abandon, it is called "abandonment," as in "the discourse on latent tendencies is for the overcoming of defilements." The connection is that the purifying states are to be attained by overcoming defiling states. Development, indeed, is of three kinds: development of jhāna, development of insight, development of the path. Among these, when path-development is taken, insight-development is also taken. Therefore, without mentioning it, only the other two are taken. Nevertheless, when it is said, "for the relinquishing of the discourse on development," considering the objection, "is jhāna-development also entirely relinquished for one beyond training?" the Pāli states, "the discourse on what pertains to one beyond training is for a pleasant abiding in this very life." Showing this, he says, "when states of one beyond training arise, there is no task of path-development." And he said, "jhāna-development is also for a pleasant abiding in this very life." The rebirth-consciousness, which is the one seed of existence, is "one-seeded." One who has that is "one-seeded." "Having run through and come together," means "having gone to by way of arising." "Having wandered on" is a synonym for that. "Going from family to family" is "kolaṃkolo." The designation is made without eliding the nasal in the first word. For those stream-enterers. This classification means the division into "one-seeded" and so on. The wholesome kamma, accomplished in a previous existence, which serves as a strong support for liberation, is here called "previous cause." That which is called "having done merit," when the first path is accomplished, because its purpose has been fulfilled, it would not be a strong support for the higher paths, like kamma that has ripened and borne fruit. With this intention, it is said, "the higher... etc.... becomes." The three paths become meaningless, because the task to be done by them has been accomplished by the first path alone. In the first path... etc.... it becomes. i. Since there is no possibility of action for what has not arisen. Thus, having shown the lack of justification for the three views, he says, showing that the fourth view is justified here: “Insight…is fitting.” He elaborates on that justification with “If indeed…” The strength of insight should be understood as due to the maturity of the qualities that ripen liberation, the sharpness of the faculties, and the clarity of knowledge. He who wanders in a mixed way is intended here as “having run through gods and humans,” as it is stated. One who is established in the sense-sphere existence is “established here.” He is mixed with the letter ‘o’ because of his rebirth in human and divine realms. The purification of the Ariyan disciple in various sentient existences is like the cleansing of each of them, removing defilements and other impurities. Therefore, it is said: “having purified the six divine realms.” By “having stood in Akaniṭṭha,” it should be understood that the purification of the lower Brahma realms has already been stated. “Having made faith the leading factor” means having made faith the chief, the foremost. “Faith-follower” means one whose practice follows faith, or whose faith is a preliminary part of mindfulness, or who is accustomed to following faith. The same method applies to “Dhamma-follower.” Here, Dhamma should be understood as wisdom. “Liberated by faith” means one who believes and is liberated. Although not completely liberated, the meaning is that one is liberated by faith alone. Or, “liberated by faith” means one who is devoted by faith. “In the manner stated” means by the strong, moderate, or weaker state of insight into the higher path. “Attained by view” means one who has attained view, meaning one who has attained cessation by the view consisting of the seeing of the four noble truths. Or, “attained by view” means one who has attained the example, meaning one who has immediately attained the stream-entry path-knowledge consisting of seeing. Indeed, from the first fruit up to the highest path, one is “attained by view.” This is the statement that stream-enterers, as described, are “liberated by faith” and “attained by view.” “Of the eight liberations” refers to the four form-sphere attainments and the four formless-sphere attainments, which are the eight liberations; of these. Having touched and realized He enters, thus a body-witness. Touching within what is touched, The time immediately after touching the formless meditations, this is the meaning. And this is a usage of speech in absolute connection, It is said that he realizes what is to be realized immediately after touching, Just as in "the moon and sun revolve unevenly" (A.N. 4.70) and so on, Or it should be seen as a verbal noun. Indeed, one who is liberated from the physical body by formless meditation, And from a part of the mental body, by liberation through suppression, By him, the liberation called cessation is as if declared, made manifest, Not realized by the body. But by making cessation the object, and having exhausted some defilements, By him, it is realized. Therefore, because he realizes the cessation to be realized, as declared, by the mental body, He is called a "body-witness," But not truly liberated, because some defilements are not yet exhausted. By "without distinction" means without the distinction of the "intermediate Nibbāna-attainer" and so on. And this "without distinction" should be brought and applied here too, In "faith-liberated, attained-to-view, body-witness." Just as indeed, by merely touching upon the distinctions of the intermediate Nibbāna-attainer and so on, there is one non-returner, So too, by merely touching upon the aforementioned distinctions, there are three non-returners: Faith-liberated, attained-to-view, and body-witness. And it should be understood that this enumeration of non-returners is made by taking such distinctions of state. And "in Avihā and so on" is easily understood. Liberated by wisdom alone, Not by the extraordinary concentration that is mind-liberation, Thus, "wisdom-liberated." By "liberated in both ways" means liberated from both parts, in both ways. Showing this meaning, that one is liberated from the physical body and mental body by suppression and eradication of defilements, He says: "liberated by suppression... and so on... is called." Liberated from the physical body by formless attainments, And from the formless body by the highest path. As it is said – "Here, monks, a certain person, Having transcended those peaceful liberations, the formless ones beyond forms, Dwells having touched them with the body, And having seen with wisdom, his defilements are exhausted." This person, monks, is called one liberated in both ways. But what is said in the Mahānidāna Sutta, starting with "one with form sees forms," up to the attainment of cessation, having spoken of the eight liberations – "When, Ānanda, a monk attains these eight liberations in direct order... ...this monk, Ānanda,