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And the path, that given by it, without letting go, connected, following that knowledge, arises immediately after. Never before pierced, indeed, this path, greed, hatred, and delusion destroying, it arises. Not only does this path merely destroy defilements, but it also closes the doors to the lower realms. The immeasurable ocean of suffering in the cycle of existence, without beginning or end, and the boundless, extremely dreadful, it dries up completely. Indeed, the eightfold wrong path, and arising, it abandons; all enmity and fears here, it always calms down. Indeed, it leads to the state of being a true son of the Buddha; and many benefits it brings forth for the yogi. By the giver of benefits, and by this, many. a; Connected with the first path, Knowledge is the knowledge and vision. The knowledge of the first path. 1339. Immediately after it, Two or three fruit-thoughts, its results, Arise; No more arise after that. 1340. Some say one, two, three, or four; But this should not be accepted, They speak without knowing. 1341. There is no serving of one, Therefore, two are conformities; Having received serving from them, The third is change of lineage. 1342. The fourth is the path-thought, Therefore, there are three fruits; The conformities are three, The fourth is change of lineage. 1343. The fifth is the path-thought, And then two fruits; The thought-process of a single advertence Is at most seven thoughts. 1344. Thus far, he is called a Stream-Enterer; At the end of the fruit, There may be a descent into the life-continuum. 1345. Then, having cut off the life-continuum, Due to the desire to review the path, The advertence of mind arises At the mind-door. 1346. When that has ceased, Seven impulsion thoughts, Called review-knowledge of the path, Arise in succession. 1347. This same method should be known For reviewing the fruits and so on; The review-knowledges Are nineteen. 1348. The path, the fruit, the abandoned defilements, The remaining defilements, And Nibbāna—these five Are the grounds for review. 1349. Having thus reviewed, The Stream-Enterer, for his rebirth, The wise one begins the practice For the second stage. 1350. That aggregate of formations, Consisting of the five aggregates, He purifies again with knowledge, As impermanent, suffering, and non-self. 1351. Then he immediately enters The insight-process; For him who practices thus, In the manner stated below. 1352. Then, at the end of equanimity regarding formations, And likewise, In the moment of single advertence, Immediately after the change of lineage. 1353. This second path, The Once-Returner path, arises, Achieving the attenuation Of ill-will and sensual craving. The knowledge of the second path. 1354. And for this knowledge too, In the manner stated below, The fruit minds are to be known, by the wise, two or three. 1355. By this much, indeed, he is called a Once-Returner; Having come to this world just once, he will make an end. 1356. In the manner stated below, the fivefold reviewing; Thus, having reviewed, for the attainment of Once-Returner. 1357. The wise one begins the practice, for the third stage; And the sagacious one, for the abandoning of ill-will and sensual desire. 1358. That conditioned existence, called the five aggregates, He purifies with knowledge, as impermanent, suffering, non-self. 1359. Then he immediately enters the path of insight; For him, thus practicing, in the manner stated below. 1360. Then, at the end of equanimity regarding formations, and likewise; In the one advertence thought-process, immediately after the change of lineage. 1361. Achieving the uprooting of ill-will and sensual desire; This third path of Non-Returner arises for him. The knowledge of the third path. 1362. And of this knowledge too, in the manner stated below; The arising of fruition thoughts should be known by the discerning one. 1363. By this much, indeed, he is called a Non-Returner; He attains final Nibbāna right there, due to his non-returning nature. 1364. In the manner stated below, the fivefold reviewing; Thus, having reviewed, the noble disciple, a Non-Returner. 1365. The wise one begins the practice, for the fourth stage; And the sagacious one, for the attainment of abandoning desire for form, etc. 1366. Likewise, that conditioned existence, as impermanent, etc., He transforms with knowledge, and likewise purifies. 1367. Then he immediately enters the path of insight; For him, thus practicing, in the manner stated below. 1368. Then, at the end of equanimity regarding formations, and likewise; In the one advertence moment, immediately after the change of lineage. 1369. This path of Arahantship arises for him thereafter; It is the one that destroys the defilements of desire for form, etc. The knowledge of the fourth path. 1370. And of this knowledge too, in the manner stated below; The arising of fruition thoughts should be known by the discerning one. ā. 1371. Thus indeed, this one, The eighth one named Arahant; Is a noble person, This one is greatly free from defilements. 1372. One who has attained his own goal, A sage with fetters destroyed; Worthy of offerings, unsurpassed, For the world with its deities. 1373. Thus, all four purifications of knowledge and vision Have been briefly shown for the benefit of monks. 1374. To be cultivated well by one with faith, And by cultivation with noble wisdom; By an ascetic desiring purity, By a wise one wishing for the destruction of existence. Thus ends the twenty-second chapter, named "The Exposition of the Purification of Knowledge and Vision," in the Abhidhammāvatāra. 23. Twenty-third Chapter Discourse on the Abandonment of Defilements 1375. Now, I will explain from here onwards The exposition of those things Which are to be abandoned by which of these. Among these four path-knowledges, the abandonment of those things which are to be abandoned by which knowledge should be understood thus. For these, according to their suitability, are the cause of abandoning what are called fetters, defilements, wrong views, worldly conditions, stinginess, perversions, knots, wrong courses, cankers, floods, bonds, hindrances, attachments, clingings, latent tendencies, impurities, unwholesome courses of action, and unwholesome states of mind. Among these, "fetters" means the ten fetters. Namely: lust for form, lust for the formless, conceit, restlessness, ignorance – these five are called the upper fetters. Self-view, doubt, adherence to rites and rituals, sensual lust, ill-will – these five are called the lower fetters. "Defilements" means the ten defilements. Namely: greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness, shamelessness, lack of moral dread. "Wrong views" means the ten wrong views. Namely: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation. "Worldly conditions" means the eight worldly conditions: gain, loss, fame, disrepute, blame, praise, pleasure, pain. Here, however, by way of cause and effect, it refers to the attachment to things like gain, and the aversion to loss. It should be understood that this is a grasping of the world's ways, a grasping of the basis of being and of aversion. "Stinginesses" are five stinginesses: stinginess regarding dwelling, stinginess regarding family, stinginess regarding gain, stinginess regarding Dhamma, stinginess regarding praise. These are stinginesses that arise from not enduring the commonality of dwellings and so forth for others. "Perversions" are the three perversions: the perversion of perception, the perversion of thought, the perversion of view, which arise as "permanent, pleasant, self, beautiful" in things that are impermanent, suffering, non-self, impure. "Fetters" are four fetters: the bodily fetter of covetousness, ill-will, adherence to rites and rituals, and the bodily fetter of clinging to the view "this is the truth." "Wrong paths" are desire, hatred, delusion, fear. "Defilements" are four defilements: the defilement of sensual desire, the defilement of desire for existence, the defilement of wrong view, the defilement of ignorance. "Floods and Yokes" are also names for these. "Hindrances" are sensual desire and so forth. "Clinging" is a name for wrong view. "Clings" are four clings: the cling of sensual desire and so forth. "Latent tendencies" are seven latent tendencies: the latent tendency of sensual desire, aversion, conceit, wrong view, doubt, desire for existence, ignorance. "Stains" are three stains: greed, hatred, delusion. "Unwholesome courses of action" are ten unwholesome courses of action. Namely: taking life, taking what is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous talk, covetousness, ill-will, wrong view—these are ten. "Unwholesome thought-arisings" are eight rooted in greed, two rooted in hatred, two rooted in delusion—these are twelve. These are the means of abandoning these fetters and so forth, each according to its possibility. How? Among the fetters, self-view, doubt, and adherence to rites and rituals lead to lower realms; sensual desire and aversion— these are to be abandoned by the knowledge of the first path. The remaining sensual desire and aversion, the gross ones, are to be abandoned by the knowledge of the second path; the subtle ones, by the knowledge of the third path. The five, such as desire for form, are to be abandoned by the knowledge of the fourth path. Among the defilements, wrong view and doubt are to be abandoned by the knowledge of the first path. Hatred is to be abandoned by the knowledge of the third path. Greed, delusion, conceit, sloth, restlessness, shamelessness, and fearlessness of wrongdoing are abandoned by the knowledge of the fourth path. Among the wrongnesses: wrong view, false speech,