English
"The truth of the path by way of development" means by way of becoming a conascent and other condition for the fourth truth, which is called the truth of the path, which is called the associated path, and thereby growing. The accomplishment of four functions by a single knowledge is to be accepted, just as one sees a lamp and so on performing four functions like burning the wick, and from the scriptural passage, "Monks, whoever sees suffering..." and so on. 59. "Having occurred two or three fruition-consciousnesses" means that in accordance with the arising of the path, two or three fruition-consciousnesses, like water being sprinkled from pots to extinguish the heat in a place where fire has been removed, having occurred as tranquilizers of distress in a continuum where defilements have been eradicated, it is said that their occurrence. "Reviewing knowledges" are sense-sphere knowledges having the path, fruit, etc., as their objects, concerning which it is said, "When one is liberated, the knowledge 'I am liberated' arises." 60. Now, to show the ground for reviewing, "the path and the fruit" and so on are stated. There, one reviews the path, thinking, "Indeed, I have come by this very path." Then, one reviews its fruit, thinking, "This benefit, indeed, has been gained by me." Then, the wise one reviews Nibbāna, thinking, "This Dhamma, indeed, has been realized by me as an object." Then, one reviews the abandoned defilements, thinking, "These defilements, indeed, have been abandoned by me." "These, indeed, remain" (referring to remaining defilements). He reviews the defilements, or not. Some trainees review them, some do not. Here, the meaning is that it is optional. For example, Mahānāma the Sakyan asked about unabandoned defilements, saying, “What defilement within me is unabandoned?” For an Arahant, however, there is no review of remaining defilements, because all defilements have been abandoned. Therefore, it should be understood that there are nineteen review-knowledges: fifteen for the three trainees, and four for the Arahant. “By the order of the six purifications” (Visuddhimagga 2.662 onwards) means by the order of these six purifications: the two fundamental ones, purification of virtue and purification of mind; and the four constituting ones, purification of view and so on. The purification of knowledge and vision is so called because of knowing the four truths, realizing them, and being purified from the stains of defilements. “Here” means in the insight meditation subject. The description of the types of purification is finished. Description of the types of liberation 61. “There,” in that section. “In formations,” the firm grasping of the self-obsession, “This is my self, the doer of action and the experiencer of its fruit.” The contemplation that proceeds as “not-self,” abandoning that [grasping], is called the liberation-door of the contemplation of emptiness, because it contemplates the aspect of self-emptiness. It becomes the door to the supramundane path and fruit, which is called liberation, in the sense of being freed from the opponent. 62. The contemplation that proceeds as “impermanent” in formations, abandoning, giving up the sign of perversion, which is called the perversion of perception, thought, and view that proceeds as “permanent” in the impermanent (Aṅguttara Nikāya 4.49; Paṭisambhidāmagga 1.236; Vibhaṅga 939), is called the liberation-door of the signless contemplation, because it contemplates the aspect free from the sign of perversion. This is the connection. 63. The contemplation that proceeds as “suffering,” abandoning the aspiration of craving, the longing of craving, which proceeds in formations in such a way as “This is mine, this is happiness,” giving it up by seeing the aspect of suffering, is called the aspiration-free. contemplating the signless is called contemplation of the signless. 64.Therefore, since these three names belong to these three, therefore, if the insight leading to emergence contemplates as non-self, the path is called the Empty liberation, having received its name by way of approach. 66.By way of the approach of insight means by way of the approach called insight. The path and the fruit approach by this, thus the insight-path here is called approach. 67.By the method stated means by way of the previously mentioned contemplation of non-self and so on. Even when its respective fruit arises, meaning, even when the fruit belonging to its respective attained path arises, it does not obtain the three names by way of the path's approach, but only by way of the insight's approach, at the time of fruit attainment, because at that time the path is not operating, and thus cannot serve as the door. By way of the object means because Nibbāna is empty of all formations, devoid of the sign of formations, and devoid of the aspiration of craving, it is called empty, signless, and unaspired, and the contemplation proceeds by way of this object. By way of its essence means because it is empty of lust and so on, devoid of objects such as the sign of form, and devoid of the aspiration of defilements, it is by way of its own qualities. In all cases means in the path-process and in the fruit-attainment-process. Of all means of the path and of the fruit. The description of the divisions of liberation is finished. The description of the divisions of individuals 68.One whose maximum is taking rebirth seven times in the happy realms of sense-desire is a seven-times-at-most one, not one who will go to an eighth or subsequent sense-desire existence, this is the meaning. Referring to which it was said: "They do not take an eighth existence." But the teachers say that one goes to the happy realms of form and formless realms even beyond seven times. 69.Lust, hatred, and delusion means the inclusion of delusion should be understood as referring to the delusion that is one with lust and hatred. 70.One whose four influxes are destroyed is called one whose influxes are destroyed. Supreme among those worthy of offerings, thus supremely worthy of offerings. The description of the divisions of individuals is finished. The description of the divisions of attainments 72.All Mutual joy of all four noble persons. 73. The attainment of the cessation, called the non-occurrence of consciousness and mental factors, is the attainment of cessation, dwelling having attained the cessation of consciousness in this very life. And for non-returners means only for non-returners who have attained the eight attainments, being in the sense and form realms, and similarly for those whose defilements are destroyed. Therein means in the attainment of cessation. Having gone up to the sphere of nothingness means having gone up to the sphere of nothingness by bringing about the conjoint state of tranquility and insight. And the like of determination means having performed these four kinds of preliminary duties, such as determination: the determination that robes and other requisites, houses, etc., placed separately, will not be destroyed by fire, etc., except for what is bound to the body; rising before the Sangha's expectation or the Teacher's call; and observing the continuation of life-formations within seven days. The description of the divisions of attainments is finished. The description of insight meditation subjects is finished. Description of the Exhortation 75. The taste of the flavor of practice means the taste of the flavor of the practice of tranquility and insight, distinguished by the happiness of jhāna, the happiness of fruition, and so on. Thus, in the commentary on the Abhidhammatthasaṅgaha, named Abhidhammatthavibhāvinī, The description of the chapter on meditation subjects is finished. Description of the Conclusion (Ka) By him, in whose noble family, adorned with good conduct and family traditions, an origin arose; by him, in whom an increase of pure qualities like generosity and morality was developed by faith concerning kamma and so on; by the one named Nampa; having resolved and wished for compassion for others, which is the characteristic of helping others to easily cross over and mature in the Dispensation; the work that was wished for and requested, that is now completed thus far. (Kha) Adorned with wisdom, purified by the wisdom of the noble path, and with qualities like morality, by that extensive merit produced by this work. Therefore, the modest monks, for the sake of auspiciousness, called the rise of the wealth of merit, in the monastery named Mūlasoma, which is the abode of the fortunate, very famous and renowned... May they consider it suitable, and may the bhikkhus residing there be of such a kind—this is the intention. The concluding description is finished. And this, called Abhidhammatthavibhāvinī, is finished. A commentary on the Abhidhammatthasaṅgaha. Concluding words 1. In the beautiful city of Pulatthi, the chief of cities, Built by the great-armed King Parakkamabāhu, He dwells in the Jetavana monastery, which is delightful with beautiful mansions and excellent groves. 2. Honored by groups of masters, who are content with perfect virtue, self-control, and restraint, and who are mines of good qualities; He attained revered mastership among the wise, in various texts beginning with the words of the Sage. 3. And whose commentary here, indicating the power of his knowledge, beginning with the Sāratthadīpanī, on the Vinaya commentaries and so forth, delights good people by illuminating the sweet essence of meaning. 4. Relying on the compassion of the Elder Sāriputta, who is a mine of essential qualities that have reached strength; He who attained skill in the subject of many texts, this wealth of knowledge is his sole cause of prosperity. 5. Therefore, I, by the power of his pure endeavor, shall surely be an heir to the Dispensation