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This is the intention. 25. For among these, not one attains the eight liberations. This means that not one has attained even a single liberation from the form-body, which is the cause of being "released in both ways." For among those in the formless realms, who has attained even one, due to the acquisition of the cause for being "released in both ways," and due to the ability to give that name by a part of the eight liberations, is called "one who has attained the eight liberations." Therefore, it is said, "but in the formless attainments," and so on. 26. "He realizes what has been touched" means "what has been touched" is the end of touching, meaning the time immediately after the formless attainments that have been touched. Here, the locative case should be understood as indicating absolute conjunction. It is said that he realizes it immediately after touching, by the means to be realized. Or this is a neuter noun of action, as in "he sat down at one side" and so on. For he who is released from the form-body and from a part of the mind-body by the suppression-liberation through the formless jhānas, for him, the liberation called cessation is as if announced or revealed, but not realized by the body. But when cessation is made the object, and some defilements are eradicated, then it is realized by him. Therefore, he realizes cessation, which is to be realized, with the mind-body as announced. Thus, he is called a "body-witness," but not "released" for some defilements. due to not having exhausted craving. 27. "Having seen, he has attained" by this, it shows the attainment of the cessation of view, which is the seeing of the Four Noble Truths. Or the reading is "he has attained the end of seeing," meaning that immediately after the knowledge of the stream-entry path, which is seeing, he has attained. For from the first fruit up to the highest path, he is one who has attained view. 28. But this method, having rejected it with "no," here the diversity of wisdom of those who have attained the state of "attained view" and "liberated by faith" is stated, but not the specific characteristic by which that specific characteristic is attained. It should be understood that the rejection was made seeing this fault. And by the phrase "in the Agama commentaries," it should be known that it confirms the certainty of the diversity to be arrived at. "Believing, he is liberated" by this, it shows the state of being liberated by mere faith, even for one who is not liberated in any way. Or "liberated by faith" means one who is devoted by faith. 29. "He carries wisdom" means he causes wisdom to proceed exceedingly. "Wisdom carries this person" means it leads him towards Nibbāna. 31. "Even at the moment of the path like this" Why is this word "even" stated? Is it not that one endowed with the noble eightfold path is only at the moment of the path, and therefore at that time alone is called a stream-enterer? This is not the case. For the name "stream" is given to the fruit, which is similar to the path itself, whether eight-membered or seven-membered. Therefore, one endowed with that is also a stream-enterer. Or one who has attained the fruit, who has not fallen away from causing the stream or path to proceed, is also endowed with the name. And it is not that the stream is being entered into by him as at the moment of the first path. Therefore, because he has entered the stream, it is appropriate to call him "stream-enterer" from the first fruit onwards. For it has been said: "Whatever monks, are unshakably devoted to me, all of them are stream-enterers. For these stream-enterers, five have their completion here, five have their completion having left here." (A.N. 10.64) There, since those who have attained the second fruit, etc., have distinct names, only the one who has attained the first fruit, being distinguished from the others, is called "stream-enterer." He is called "one who knows" because it is proper to say "he knows." By the path attained, he awakens; by this, it shows the path attained as a condition for the review of the four noble truths and so on. Sambodhi is the supreme going, the support for him; thus, he is "sambodhiparāyaṇa." By the second meaning, sambodhi is the supreme going, the destination for him; thus, he is "sambodhiparāyaṇa." 32. By the word "family" alone, a great family is meant; thus, it says, "the meaning is that he is born only in families of great wealth." 33. The seed of aggregates is the rebirth consciousness. It is said in this place only in the sense of one who meditates here; thus, one who meditates, even if the internal fetters are not eradicated, who is of the non-returner class, who is of non-returning nature, is not counted here. One who wanders below and above, who has reached the sensual realm, who is of inferior meditation, is counted here; this is the intention. 34. What is to be said, "the subtle nature is to be understood by two reasons," and so on, means what might be said. 36. "Or immediately after being born" means either he is born by this person, or immediately he generates the noble path. "Or the lifespan has not reached its midpoint" means the lifespan of that person has not reached its midpoint, and in the interim, he generates the noble path; this is the meaning of the Pāli here. In the commentary, however, like "the river without reaching the mountain," it should be understood that the word "having been" is used as a remaining part of the sentence in conjunction with a subsequent word, meaning "or having not reached the midpoint of the lifespan." 37. "Upahacca" means "having approached"; by this, the passing of the midpoint and the approach of death are included. Therefore, it is said, "having passed the midpoint," and so on. 40. "By the nature of flowing upwards" means "uddhaṃ vāhī" is one who flows upwards, the stream of craving or the stream of transmigration; its nature, by this, is said to be "by the nature of flowing upwards." Even if an upward-flowing one in the Aviha realms does not attain Nibbāna there, let him attain Nibbāna wherever he goes; but for that one who attains Nibbāna, his non-prompted Nibbāna is... And there are those who attain Nibbāna with effort, therein ten non-returners are mentioned, likewise in the case of those who do not exert themselves, and so on. "Without reaching the bottom" means not having attained the bottom. The swiftness and quickness of those who attain Nibbāna without effort and with effort should be understood as being like small or large sparks that burn grass and wood, not like the excessive nature of those who attain Nibbāna immediately after arising, nor like the non-excessive nature of those who attain Nibbāna after reaching the ocean, nor like the excessive or non-excessive nature of those who attain Nibbāna in between, or those who are upstream. For these are indeed those who attain Nibbāna without effort and with effort. Therefore, the phrase "greater than that" is for showing sparks capable of burning grass and wood, not for showing excessive or non-excessive nature. "If it were not, if it were not mine" means if the five causes such as ignorance and volitional formations were not, then this present five results such as consciousness would not be mine. Thereby, from the complete existence of past lives, from the origin of suffering, seeing the arising of this suffering, the practice of seeing the arising of the aggregates in the sense of the origin of conditions is stated. "It will not be, it will not be mine" means if the five causes are not present now, then in the future the five results will not be mine. By this, the practice of seeing the passing away in the sense of the cessation of conditions is stated, or the practice of emptiness is stated by all four, by way of preventing self and what belongs to self, now and in the future. "What exists" means what exists. "Become" means what has come into being with its own nature, or the five aggregates, which are seen to arise and pass away, or which are seen to be empty, devoid of the imagined states of man, woman, being, etc., meaning only mind and matter. With the contemplation of turning away, with a mind turned away, one attains equanimity, thinking "I abandon that which has become." It is said that one becomes equanimous with the knowledge of equanimity regarding formations. "Does not delight in becoming, does not delight in rebirth" some say means does not delight in becoming, whether undifferentiated or differentiated. However, present existence is "becoming," and future existence, being grasped by the taking of birth, should be understood as "rebirth." Or else, becoming What is called 'being', its arising is its nutriment. Not delighting in these two shows the trainee's practice. Indeed, dispassion for being and its arising is the trainee's practice. As it is said: "This is being, venerable sir," one sees it as it is with right wisdom. Having seen "This is being" as it is with right wisdom, one is practicing for disenchantment, dispassion, and cessation of being. "Its arising is its nutriment," as it is... (etc.)... having seen, one is practicing for disenchantment... (etc.)... of its arising as nutriment. "For the cessation of its nutriment, what is being is of a nature to cease," as it is... (etc.)... having seen, one is practicing for disenchantment, dispassion, and cessation of what is of a nature to cease. "Thus, venerable sir, one is a trainee." (Saṃ. Ni. 2.31) "Then further" means: Then, not delighting thus, one gradually sees rightly with the wisdom of the path the further peaceful state, Nibbāna. And that state is not fully realized by him, because it is to be realized only by the fourth path, and he has not realized it by that. The explanation of the single item is concluded. 2. Explanation of the pair of items 63. Because some defilement is not suppressed, and one is not liberated in any way from sensual existence,