English
" The absence of that is the absence of a mixed occurrence of determined and undetermined. 16. To be exhausted means to be brought to an end by the path of exhaustion. The head-state of craving and so on is to be understood as the culmination of the act of entanglement and so on; but for Nibbāna, being a non-formation, it is the head-state of formations. Therefore, it is said: "Cessation is the state of separation from formations." Some, however, say: "The head-state of formations is the attainment of cessation." That is merely their opinion, as a mere designation cannot be a head-state, and beyond that, the occurrence of formations still exists. Together, as if in one place. By this, the meaning of the word "sama" is stated. For this word "sama" means "together." By showing the completion means by showing the cessation, the stopping of completion. Here means in this Puggala-paññatti Pāḷi, or in this commentary on it. The heads of the occurrence of defilements means the heads of the occurrence of the heads of defilements. For when these are taken, the other is also taken as defilement, and by the commonality of being exhaustible. Thus, by the exhaustion of the round of defilements, the other rounds are also exhausted by the path. For by the path that cuts off the rounds, the life faculty also ceases completely. Why is the head of occurrence taken separately here? Referring to this question, he says: "The head of occurrence also..." When there is a partial and complete exhaustion of defilements, the review-moments that are accomplished are said to be produced by that. Therefore, he says: "The moments are of the exhaustion of defilements itself." Now, confirming that meaning with a scripture, he says: "When liberated..." It occurs with the death-consciousness. This is said because the review-moment, which is the completion of the aforementioned exhaustion of defilements, is delimited by the death-consciousness. Therefore, it means it is delimited by the death-consciousness as the delimiter. 17. Should stand means should not approach. For standing is the cessation of going. Therefore, it is said: "Should not occur." 18. Because of its great benefit through attendance, it should be attended to. 20. Not If someone's knowledge is not of the two knowledges, and later attains the two knowledges, even though they are truly possessed of the three knowledges, because they were not initially possessed of the three knowledges, to show that the one who first attained the two knowledges has a distinction, it is said, "by which the task is done," and so on. Here, "foremost knowledge" means the knowledge of the destruction of defilements, or the knowledge of the foremost path. And this is the three knowledges—this is the connection. 22. "Therein" means in the realization of the truths. 24. "That" refers to the statement of the twofold liberation of one who has attained the cessation attainment. "Endowed with the aforementioned characteristics" means liberated twice by two aspects, thus, endowed with the aforementioned characteristic by reason and fitness. "This is the same method" means that just as five twofold liberated ones are mentioned in terms of those who have attained arahantship by rising from each of the four formless attainments and from cessation, similarly, five body-witnesses arise in terms of those who have attained the state of a trainee. "Cause of seeing" shows that the "tvā" suffix in "disvā" (having seen) has the meaning of cause, as in "seeing a lion, there is fear," and so on. There is destruction when there is seeing, not when there is not, thus it is said, "because destruction depends on seeing." "Previous action" means the action prior to the action of the destruction of defilements. Even if they are simultaneous, the causal action is spoken of as if it were prior to the resultant action. "From being freed from the mind-body." For it is said, "dependent on mind-body," because that which is to be freed is dependent on it. "Of that" refers to the state of twofold liberation of the liberation of the two bodies. This meaning is stated in terms of arahants residing in the formless realms. Therefore it is said, "in the suttas," and so on. "By two aspects" means by the aspects of suppression and eradication. "Twice" means twice by suppressing and eradicating defilements. "Liberated from defilements" is stated in terms of the first and third views, the other in terms of the second view. Although the formless jhānas are liberated from perceptions of form and so on, because they are to be attained by transcending them, their occurrence Showing that his liberation from hindrances like sensual desire is superior, he said, "Liberated from the mental body called hindrances." And even the formless jhānas, being in a state of seclusion in the form realm, are liberated from the form body. But this occurs only by suppressing the desire and attachment bound to form. Therefore, suppression is said to be primary, "because of liberation from the form body by suppressing craving for form." It is called "liberated in both ways" in part, due to the absence of liberation by eradication. 25. Showing that a term used for the whole, like "superior," is also seen in a part, he said: "...is said in part regarding the eight liberations..." 26. "Phuṭṭhāna" means "touched," the sense is "attained." "Anta" is like the end, the subsequent time of touching. For what immediately follows is like its conclusion. This word "anta" pertains to time, but it is not the meaning of time itself. Therefore, he said, "intention." "In part from the mental body" means in part from the mental body called hindrances. "Made manifest" is like "revealed," because the eye of wisdom, capable of making manifest and revealing through the suppression of fetters, produces its basis. But it is not said to be "liberated," it is not called "liberated." 28. This method, however, is that which came by "and also of those..." "By which distinction" means by which specific reason. That is the distinction of wisdom as stated for the attained-to-view and the liberated-by-faith. A refutation is made because the reason is not clarified. For one who is not liberated in any way, like the "liberated in both ways" or "liberated by wisdom," even in partial liberation, due to the absence of superior wisdom like that of the attained-to-view, the state of being liberated by faith alone should be understood. "Inclined by faith" - this is said with reference to the superiority of faith in the traditional sense, but for him, from the attainment of the path, knowledge and vision are direct. 31. "Sota" is the name of the noble path; by implication, one endowed with it is a stream-enterer. The questioner, raising the objection "Why is the word 'api' (also) used?" ...then by "is it not so?" and so on, by himself... He reveals the intention. The other refutes it with "not fallen into," and so on. Endowed, indeed, with the unshakeable nature of the supramundane states. By others, meaning by those on the second path, and so on. He himself, meaning he who has attained the first fruit. Here, meaning in this designation of seven lives at most. If one says that one who has entered the stream, the noble path, from the beginning, has attained it, is called a stream-enterer, then those on the second path, and so on, would not attain the state of a stream-enterer. But in the Sutta, because one who has entered the stream, the noble path, from the beginning, without abandoning the boundary, practices it, one who is endowed with the path is called a "stream-enterer." By implication, the other is also to be understood as a stream-enterer because he is not liable to fall away. For the purpose of reviewing the remaining defilements that have been abandoned, the truth of suffering is also reviewed, just like the truth of origination, because defilements are included in the two truths. Therefore, he says, "of the review of the four truths," and so on. The word "and so on" includes the review of the fruit and the states of the higher paths and fruits. 32. "Great families" means noble families, as in "a person of good family, a son of good family," and so on. 33. If one who is endowed with jhāna, whose jhāna has not declined, dies and is reborn in the Brahma world, and has a disposition for the round of existence, then he is reborn higher and higher and attains Nibbāna. Therefore, he says, "of the nature of a non-returner." Because he is called a jhāna-non-returner. Therefore, he says, "of the nature of not returning." 36. In the case of "para-yoga," the word "tva" becomes its ending, and it is stated as "in connection with the word para," meaning "without having attained." This is expressed by "having not attained." 37. By that, meaning by the word "upahacca" (having struck). The intention is that the transgression of the middle is revealed by "having transgressed the middle." 40. The currents of the round of craving are the bonds of the round of craving. Of that, meaning of the current. This is the genitive case of possession. For one who is an upward-bound current, going to higher existences is certain. Therefore, he says, "having gone wherever." Of that, meaning of the upward-bound current. There, meaning in the Avihas. Of swift and not-so-swift movement, meaning of swift and not-so-swift progress, or of swift and not-so-swift knowledge. By "having arisen and attained Nibbāna," and so on, the word "and so on" includes "having attained..." It includes the three similes mentioned with phrases like, “having crossed over, it is extinguished.” The meaning is that the intensity for those who attain Nibbāna in the interval or by striking, and the lack of intensity for those who attain Nibbāna without effort or with effort, is not to be understood from those who are upstream-bound. “Those very ones” means those who attain Nibbāna in the interval, by striking, or are upstream-bound.