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the quick or slow realization of the path is spoken of in terms of the quick or slow arising of insight-wisdom, which is called the purity of knowledge and vision of the path. "Of the former": of the former occasions, or of the penetration of characteristics, and so on. Since it is certain that there is no difficult path when defilements are suppressed three times at the lowest limit, and not below that, he said: "in terms of the occasion of suppressing three times." The meaning is that its easy path should be understood in terms of its excellence. In a person where there is deceit, division, and the causing of unpleasant things, there their occurrence is due to the absence of affection, and that person is not embraced. Thus, the harshness and non-embracing nature of false speech, and so on, due to their function of deceit, and so on, are stated. Because of its nature being opposite to that, right speech has a gentle nature and an embracing nature. Or its gentle nature should be seen from its connection with special faith. "Arouses" means "causes to arise." Or a living being, or associated phenomena, are purified by this, or it purifies itself; thus, "purification." 285. Establishment by craving and views. The remaining defilements. By fabrications, exertion. By eternalism, establishment. By annihilationism, exertion. By sluggishness, establishment. By agitation, exertion. By addiction to sensual pleasures, establishment. By addiction to self-mortification, exertion. By all unwholesome fabrications, establishment. By all mundane wholesome fabrications, exertion— Thus, in the commentary on the Oghataraṇa Sutta, among the other modes mentioned, establishment and exertion are to be understood even in terms of those not stated here. Alternatively, by the grasping of defilements, craving, eternalism, and all unwholesome fabrications are grasped, due to their similar nature and their oneness. Similarly, by the grasping of fabrications, the remaining defilements, annihilationism, and all mundane wholesome fabrications are grasped. Since sluggishness, agitation, addiction to sensual pleasures, and self-mortification are mentioned separately, they are not to be combined with these. Thus, having spoken of establishment and exertion in terms of defilements and fabrications, to show the special conditionality of craving and views therein, the combination is made in terms of both. Or this is a way of showing the method to be seen there. Thus, other modes are also to be combined. In phrases like "A person endowed with four qualities, monks," the word 'aṅga' (quality) is to be understood in the sense of 'cause'. 299. Speaking falsehoods and so on, what kind of action does one perform? What is that action? It is the action of falsehood and so on— this meaning is already known. Or, the combination here is to be understood thus. 301. Of the produced requisites, meaning requisites like robes. Things for deception: Unwholesome mental states that arise due to evil wishes, by serving rough robes and so on, by saying "He who dwells in that monastery is an Arahant" and so on, making oneself appear as if possessing noble qualities, and by maintaining oneself as if special, are things for deception, causes for astonishing others. 343. Even though the path gains the name 'signless' due to its virtuous objects, it is not that insight is directly called 'signless' because of the tradition. Therefore, the path does not gain the name 'signless'. Thus it is said, "but not with virtuous..." with objects… …it is accomplished.” But since the path, which is named emptiness and signlessness due to its arrival, never lacks its name in terms of its qualities and objects, therefore, with the intention that the name is obtained due to its arrival for the fulfillment of the three names, it says: “because it is the cause for the perfect accomplishment of the names.” “Of all” means of all paths that have come forth from the doors to liberation. “The application of the three names” means the application of the names emptiness, signlessness, and desirelessness. “Distinction” means non-confusion. 350. Formations are signs; they appear as if with signs, with bodies. Thus, showing the manner of appearance of their undeveloped development and developed development, it says: “group, etc.” And it is said: “with that liberation, the faculty of faith becomes predominant” (Dhammasaṅgaṇī-aṭṭhakathā 350), not “in that liberation.” Therefore, it is said: “the signless liberation is the contemplation of impermanence.” The same method applies in other cases. Why is it said that there is no absence of the signless state of the signless? Is it not that the signless state of liberation is by implication through the contemplation of impermanence? Thus, in a direct teaching, there is indeed an absence of its signless state. And if this is so, it is not impossible to say: “there is no giving of the name ‘signless’ to the signless.” The comparison would fit much better. Similarly, the signless state of the path is not fitting with the signless. Therefore, it says: “it is not possible to give a name in the ultimate sense”? This is true. But taking the signless state of the contemplation of impermanence as established by implication, this inquiry is made in terms of purifying the path: “it seems contradictory that there is no absence of the signless state of the signless liberation.” And having done so, it will itself say: “the signless… …is explained.” “Commonality” refers to the connection between the simile and what is being compared. “Not a path-master” means the path is the master, a path-master. This designation does not apply to desire and consciousness. Nor is it that the path is the master of these, meaning desire and consciousness, so that it is a path-master. This designation of the path there is not. Why? Because their desire-minds are not path-constituents. That jhāna has the name of emptiness, etc., by this it should be understood that the faculties and powers, etc., also have the name of emptiness, etc., due to their connection with the path. Even though there is an opposing element, that path is not distinct from it, just as mustard seed is not. Thus it is said, "predominantly mustard seed." By two: by the opposing elements of mustard seed. Independent of others: independent of coming. Therefore, because if the name were obtained only from mustard seed, there would be no distinction, and all paths would have all names, therefore. Self-… (etc.) … path: by that, it shows the state of obtaining a name from the opposition to coming. In the midst of mustard seed: in the state of signlessness, etc. By mustard seed accompanied by opposition: by the states of emptiness and signlessness, and their coming. Not preventing the grasping of signs: because the grasping of the sign of formations is not prevented. Since only the path of emptiness and signlessness is spoken of, it is feared that the path arising from impermanence might not be included here. Thus it is said, "the contemplation of impermanence," etc. The meaning is that there would be no arising from formations, but only an arising from characteristics; there would be no penetration of characteristics because it is not their object. For formations, the designation of characteristics like impermanence, etc., refers to their becoming and then not being, their arising and passing away, their being oppressed, and their not being subject to control. When things with aspects are grasped, that aspect is also grasped. Thus it is said, "the characteristics are also penetrated because the formations with those aspects are grasped." By the aforementioned meaning: by the meaning of the kind stated by "impermanent," etc., and "in formations," etc. Separated: having turned away from formations. Supramundane wholesome. Description of miscellaneous topics. It specifies in five ways, dividing the five aggregates of clinging by way of the internal duality and the form duality, and also without dividing them, and it specifies only by the word "sign," because even what has arisen does not transcend the state of being a sign of formations, and because of the commonality of needing to arise. By this, having divided what has arisen into two by way of clung-to and unclung-to, and having specified it, "this is so." The determination is by the sign, thus it concludes with the sign. Here, the sign is internal and external, but the arising is only internal; this is their distinction. The distinction of the factors of awakening and so on means the dissimilarity of the factors of awakening, the factors of jhāna, and the factors of the path. The cultivation of dispassion from initial application and so on, which is the wish not to attain, is the cultivation of dispassion from the wish not to attain. Of the other, meaning of the foundational jhāna and so on. Due to its non-existence, meaning the non-existence of the aforementioned cultivation of dispassion. This is what is said: just as the path's being of the first and so on jhāna due to being accompanied by joy in the insight close to the path, and its being of the fifth jhāna due to being accompanied by equanimity, and in that sense the distinction of the factors of awakening and so on, so the proximate cause and the principal cause in their determination is the insight leading to emergence, not the foundational jhāna and so on. Now, explaining the meaning that due to the paths being exclusively of the first jhāna, having contemplated the miscellaneous formations of the first jhāna that are foundational and non-foundational, the determination of insight is exclusively definitive and principal here, he says, "exclusively by the determination of insight," and so on. There, "the others" are the paths of the second jhāna and so on. The insight leading to emergence, which is the cultivation of dispassion from the wish not to attain