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of phenomena like fetters, so that they do not arise again, like a tree struck by a thunderbolt, this is called abandonment by eradication. Referring to which it is said: "and the abandonment by eradication, for one who cultivates the supramundane path leading to destruction." Thus, among these three abandonments, abandonment by eradication is intended here. But since for that yogi, in the earlier stage, the abandonments by suppression and by substitution are also for that purpose, therefore, the three abandonments, by this method, should be understood as the function of path-knowledge. For indeed, whatever was done before by one who has attained kingship after slaying a rival king, all of it is said to be "this and that done by the king." 852. Realization, too, though divided into two as mundane realization and supramundane realization, becomes threefold due to the division of the supramundane into realization by seeing and by development. Therein, the experience of the first jhana and so on, as expressed in the manner of: "I am a recipient of the first jhana, I am master of it, the first jhana has been realized by me," is called mundane realization. Experience means to attain and to touch with the touch of knowledge, directly, saying "this has been attained by me." Indeed, referring to this very meaning, it is stated in the definition of realization: "Realization is wisdom, knowledge in the sense of experience," and "Whatever phenomena are realized, those phenomena are experienced." Moreover, those phenomena which, without producing them in one's own continuum, are merely dependent on others... By which knowledge they are known, those are realized. Therefore, indeed, "Everything, monks, is to be realized. And what, monks, is everything to be realized? The eye, monks, is to be realized," and so on, it is said (Paṭisambhidāmagga 1.29). Further it is said: "Seeing form, one realizes. Feeling... and so on... seeing consciousness, one realizes. The eye... and so on... old age and death... and so on... seeing Nibbāna, the Deathless-plunge, one realizes. Whatever things are realized, those things are touched," (Paṭisambhidāmagga 1.29). But at the moment of the first path, the seeing of Nibbāna is realization by seeing. At the moments of the remaining paths, it is realization by development. Both kinds are intended here. Therefore, the realization of Nibbāna by seeing and by development is the function of this knowledge, it should be understood. 853. "Two developments are intended." Development, however, is intended as two: mundane development and supramundane development. Therein, the production of mundane virtue, concentration, and wisdom, and the perfuming of the continuum by them, is mundane development. The production of supramundane ones, and the perfuming of the continuum by them, is supramundane development. Among these, the supramundane is intended here. For supramundane virtue and so on produce this fourfold knowledge. And by their co-arising condition and so on, they perfume the continuum, thus it is the function of supramundane development. Thus – The functions of full understanding and so on, which were spoken of at the time of penetration; And all of them, according to their nature, should be known. And by this much – "A wise person, established in virtue, should develop concentration and wisdom." – To show the method of developing wisdom, which is brought about in this very form, what was said: "Having accomplished the two fundamental purifications, one should develop the five purifications that are like the body," that has been elaborated. And this question, "How should it be developed?" has been answered. Thus, in the Path of Purification, made for the joy of good people, in the chapter on the Development of Wisdom, is the exposition called "Purification of Knowledge and Vision." The Twenty-second Chapter. 23. Description of the Benefits of Wisdom Development Declaration of Benefits 854. As for what was said, "What is the benefit of developing wisdom?" concerning that, we say. For this development of wisdom, indeed, has hundreds of benefits. It is not easy to declare its benefits in detail, even over a long period. But in brief, its benefits are: the destruction of various defilements, the experience of the taste of noble fruits, the ability to attain the cessation attainment, and the accomplishment of being worthy of offerings, and so on. This is to be understood as its benefit. Discourse on the Destruction of Various Defilements 855. Therein, what was said about the destruction of various defilements, such as personality view, beginning from the discernment of mind-and-matter, this is a benefit of mundane wisdom development. What was said about the destruction of various defilements, such as fetters, at the moment of the noble path, this is to be understood as a benefit of supramundane wisdom development. Falling with terrible force, like a thunderbolt on a mountain peak; Rising with the force of wind, like a fire in a forest. Like the sun, with its radiant disk of light, dispelling darkness; That which has long endured, causing all misfortune. Wisdom, when developed, destroys the net of defilements. One should know this benefit as immediately visible here. Discourse on the Attainment of Fruits 856. "Experience of the taste of noble fruits" means not only the destruction of defilements, but also the experience of the taste of noble fruits is a benefit of wisdom development. For "noble fruit" refers to the common fruits such as the fruit of stream-entry. The experience of its taste occurs in two ways. Namely, in the path-process and by way of fruit-attainment. Therein, its occurrence in the path-process has already been shown. 857. Moreover, for the sake of convincing those who say, "The fruit is merely the abandonment of fetters; there is no other phenomenon," this Sutta should also be shown: "How is the wisdom of the calming of application knowledge in the fruit? At the moment of the stream-entry path, right view arises by way of insight, having emerged from wrong view, and from the defilements and aggregates that follow it..." he emerges, and he emerges from all external signs. Due to the calming of that application, right view arises. "This is the fruit of the path," (Pṭs. M. 1.63) should be elaborated. "The four paths are not included, and the four fruits of recluseship, these phenomena have the immeasurable as their object." (Dhs. 1422) "An exalted phenomenon is a condition for an immeasurable phenomenon by way of immediate contiguity." (Paṭṭhāna 2.12.62) Such passages also serve as proof here. 858. Now, to show its occurrence in fruit-attainment, this is the series of questions: What is fruit-attainment? Who attain it? Who do not attain it? Why do they attain it? And how is its attainment? How is its abiding? How is its emergence? What is immediately after the fruit? And for whom is the fruit immediate? 859. Therein, "What is fruit-attainment?" It is the absorption into the cessation of the noble fruit. 860. "Who attain it? Who do not attain it?" All ordinary people do not attain it. Why? Because it has not been realized. But all noble ones attain it. Why? Because it has been realized. But the higher ones do not attain the lower (fruit), because it has been calmed by having reached the state of another person. And the lower ones (do not attain) the higher, because it has not been realized. But they attain only their own fruit. This is the conclusion here. But some say, "Even stream-enterers and once-returners do not attain it. Only the two higher ones attain it." And this is their reason: "For these (two higher ones) are perfect in concentration." That is no reason, for even an ordinary person attains mundane concentration realized by oneself. And what is the point of thinking about reasons and non-reasons here? Has it not been said in the Pāli itself: "Which are the ten lineage-changing phenomena that arise by way of insight? For the sake of attaining the stream-entry path, the arising, the going on... ...the vexation, the external sign of formations are overcome, this is lineage-changing. For the sake of attaining the fruit of stream-entry, the once-returner path... ...for the sake of attaining the fruit of arahantship." … for the attainment of the abiding in emptiness… for the attainment of the abiding in signlessness, an arising… and so on… overcomes the sign of external formations, thus it is 'gotrabhū' (Paṭi. Ma. 1.60). Therefore, it should be concluded that all noble ones attain their respective fruits. 861. Why do they attain it? For the sake of a pleasant abiding in this very life. Just as a king experiences the joy of kingship, and deities experience divine joy, so too the noble ones, having made a determination, thinking, "We shall experience the noble, supramundane joy," attain the fruition attainment at the desired moment. 862. How does this attainment occur, how does it stand, how does it emerge? Its attainment occurs in two ways: by not attending to any other object than Nibbāna, and by attending to Nibbāna. As it is said: "There are, friends, two conditions for the attainment of the signless liberation of mind: not attending to all signs, and attending to the signless element" (Ma. Ni. 1.458). 863. This is the sequence of attainment here. The noble disciple who desires fruition attainment, having gone to a secluded place and being withdrawn, should contemplate formations in terms of their arising and passing away. For him, whose insight is progressively developing, immediately after the gotrabhū knowledge that takes formations as its object, the mind inclines towards cessation in the form of fruition attainment. And here, for a trainee, it is only the fruit that arises, not the path, due to its inclination towards fruition attainment.