English
Therefore, for him, the eight liberations are not the cause for being designated as temporarily liberated or as not temporarily liberated. To show that this is not the cause, it is said, "not indeed...pe...abides," and it should be understood that this is not to show the non-temporary liberation of a dry-insight meditator. For every Arahant is non-temporarily liberated. "External" means outside the supramundane, it means worldly. To show that the word "formless" does not refer only to the formless aggregates and Nibbāna, "other than form" and so on is said. "Mind-jewel box" means concentration. For concentration is like a jewel box as the basis for psychic powers and other states. "To pervade the paths" means to spread over a long time, it means to make it last. "To be swept" should be understood as a breach of conduct, due to not having given attention to it after thinking about it. However, a samāpatti that is lost merely due to such a breach of conduct is not to be restored by anything, like one lost due to sensual desire and so on, because its obstacles are minor. Therefore, because it is to be restored merely by making good the breach of conduct, it is said, "he sat down just applying himself." Even for those who pass their time with their own suitable negligence, the samāpatti is not disturbed, meaning it is not lost, the intention is that they are capable of attaining samāpatti as soon as that particular distraction is withdrawn. "But for what reason, Venerable Sir, is gain, honor, and renown an obstacle for a monk whose defilements are destroyed? That unshakeable liberation of mind which he has, Ānanda, I do not say that gain, honor, and renown are an obstacle to that. But those pleasant abidings in this very life which he has attained, Ānanda, while diligent, ardent, and resolute, I say that gain, honor, and renown are an obstacle to those," in the Sutta (Saṃ. Ni. 2.179) it is said... By which, due to falling into a state, from the pleasant abidings of attainments that should be avoided, at each particular time of hindrance, due to non-accomplishment, gain, honor, and fame are called an obstacle; with this intention, its non-contradiction should be understood. 5. In the phrase "Dhammānaṃ…pe…pīti", it should be read as "dhammehī". For here, it is said that a person's decline and non-decline from those attainments is due to the dhammas, meaning one might decline from those attainments. And there, it is said that the disturbance and non-disturbance of the dhammas means that those attainments might be disturbed due to a person's heedlessness. But it should be understood that the destruction of the person's declining dhammas is merely a difference in wording or a difference in meaning of the words, or an alternative expression. 7-8. Intention is the intention for attainment and its exertion. Protection is mindfulness accompanied by wisdom, grasping what is helpful and unhelpful for attainment. For those attainments that are intended and protected, there is suitability of intention and suitability of protection. 10. "Puthujjanagotta" means the training of an ordinary person, meaning one has surpassed the three trainings pertaining to an ordinary person. For these are called "the training of an ordinary person" by not cutting off the three fetters. 11. And the one on the path to arahantship, being agitated by the fear of the cycle of existence with the urgency of wisdom, is ceased from the upper fetters, and is therefore called "ceased from fear." Thus it is said, "The seven trainees are ceased from fear." 12. Showing that those lacking bhavanga-wisdom are included by "endowed with karmic obstruction," and some with three-root rebirth are included by "lacking wisdom," it is said, "those who have not attained the support for the path and fruit." For without wisdom, there is no such support. 14. Showing that where there is a mixed occurrence of fixed and unfixed, there are fixed dhammas, and since this is absent in Uttarakuru, there is no such thing as fixed, it is said, "But as for the Uttarakurus..." and so on. 16. Among the thirteen topics, the topics of hindrance, etc., and the topic of occurrence are to be exhausted. The topics of determination, etc., are the exhausters. The fruit of the exhausters is the topic of range. For that (is) vi This is the liberation of the fruit of one's own self. The cessation, which is the separation from formations, is the object of the path that eradicates and its fruit, the head of formations. To show the equality of these heads, as if they are accomplished together, the Paṭisambhidā (Paṭi. Ma. 1.87) mentions thirteen heads, which are to be eradicated and are the objects of the eradicating fruit. Here, however, by the saying "the eradication of defilements and the eradication of life are neither before nor after," he makes the application according to the heads of defilements and occurrences among them, saying "there, the head of defilements," and so on. There, even the head of occurrence, the path rising from the cycle of existence, eradicates it by making it not occur after death. However, as long as there is death, there is the existence of occurrence, therefore it is said: "the head of occurrence eradicates the life faculty and the death consciousness." And the review-moments, which are to be produced immediately after the eradication of defilements, are worthy of being called moments of the eradication of defilements itself. For by the saying "when liberated, there is the knowledge 'I am liberated'" (M.N. 1.78; S.N. 3.12, 14), the eradication of defilements is said to be completed with the completion of the review. If that completion occurs with the death consciousness, then the completion of life also occurs with it. Thus, by this simultaneity of moments and death, the eradication of defilements and the eradication of life are neither before nor after. Therefore, it is said "by the simultaneity of moments." In "descending into the life-continuum and attaining final Nibbāna," it should be understood that the Nibbāna consciousness itself is spoken of as descending into the life-continuum. 17. "Great exertion" means a great action, a destruction in the manner of a great cloud rising to cause calamity. "May it stand" means that destruction should not occur. 18. "Because it is to be approached" means because it is to be attended to. 20. By which the task is done, by attaining that supreme knowledge, the state of being endowed with the three knowledges is direct. And that state of being endowed with the three knowledges, accomplished by way of arrival, is superior. Therefore, it is said, "the burden is indeed to be arrived at." 22. "And there" is the locative case in the sense of a sign, for the attainment of omniscience. or in the state of being a support. For right there one becomes known as having attained omniscience. 23. And "in doctrines unheard before" means "in truths unheard before". 24. In the passage beginning "One with form sees forms," having spoken of the eight liberations ending with the attainment of cessation, "When, Ananda, a bhikkhu dwells having touched these eight liberations with his body, and having seen with wisdom, his defilements are destroyed. This, Ananda, is called a bhikkhu liberated in both ways." Although it is said in the Mahānidāna Sutta, that, however, is said in the sense of the foremost of those liberated in both ways. Here, in the sense of the Kīṭāgiri Sutta, for the purpose of including all those liberated in both ways, it is said: "He dwells having attained the eight attainments with the co-arisen mental body." For in the Kīṭāgiri Sutta, it is said: "Here, bhikkhus, a certain person, having transcended those peaceful liberations which are formless, dwells having touched them with his body, and having seen with wisdom, his defilements are destroyed. This, bhikkhus, is called a person liberated in both ways." By means of the formless attainments, four kinds of those liberated in both ways are spoken of, and the foremost of those liberated in both ways is endowed with the described characteristics. The same method applies to the body-witness. "And having seen with wisdom, his defilements are destroyed" does not mean that the defilements see with wisdom, but rather, because of the seeing, they are destroyed; hence, "having seen, they are destroyed" is said. For indeed, because their destruction depends on seeing, seeing is the prior action. "This is dependent on mind/mentality." This one liberated in both ways, having been freed from form, stands relying on mind/mentality, and because of being freed from that again, it is said "dependent on mind/mentality." And having stated the Sutta that supports this, it means that "because he is well-freed from both bodies, he is liberated in both ways." For in the Sutta, the Buddha declared the sage, the brahmin Upasīva, who had attained the sphere of nothingness, to be liberated from the mental body, and thus liberated in both ways. In the view of the First Elder, one liberated by two parts is liberated in both ways, d In the view of the third elder, "released in both ways" means released from both sides. In the view of the third elder, "released in two ways, twice" this is the distinction between them. Here, "released" means released from defilements, or it should be understood as released from the two bodies by the suppression and eradication of defilements. But for those in the formless realms, it is said that they are released from the mind-body, meaning released from the mind-body which consists of the hindrances. For by the removal of hindrances, they are released from the mind-body, and by the suppression of craving for form, they are released from the form-body. Therefore, they are in one respect "released in both ways." This is the reason for the attainment of the name "released in both ways," which is foundational to the path of arahantship.