English
"By way of developing the path truth" means by way of development, which is the production of the eightfold path truth, which had never arisen before in the beginningless cycle of existence. However, because the path-volition is the immediate fruit, at that very moment, after the four functions such as understanding suffering are performed in a manner conducive to the path, like extinguishing a fire by pouring water again on the place where the fire was removed, two or three fruit-consciousnesses arise thereafter. "Thereafter there is a fall into bhavaṅga" is said to show "thereafter" and so on. Just as when someone sees some form with the eye of faith or the divine eye, those eyes, having made that form manifest, then cease, making it manifest to that person as well. It is not at the moment of their arising that the form becomes clear to him, thinking, "I see this named thing." But later, it is only when the review-moments occur that that form and its various connections become manifest to him. Similarly, here too, it is only when the review-moments occur that Nibbāna and its connections, such as the path and fruit, become manifest. This is what is meant by "again bhavaṅga." (La.) "Arise." Now, to show the scope of the review-knowledge, he says the verse "the path, the fruit, and Nibbāna," and so on. There, "wise" means one who is endowed with noble wisdom, one who has attained the fruit. "Abandoned" means that which has been given up. "Remaining" means that which has not been given up, that which is to be abandoned by the higher paths. However, these two reviews of abandoned and remaining defilements are for some people during life. It is said that unequal individuals, and those unskilled in the divisions of defilements, do not attain the reviewing knowledge. Here, in the Visuddhimagga, first of all, the review of the path is stated. Then, the review of the fruit. Then, the review of abandoned defilements. Then, the review of remaining defilements. Finally, the review of Nibbāna is stated. But in the Paṭisambhidāmagga Commentary, first of all, the review of defilements is intended. For it is said there: Among the reviews, first is the review of defilements. Then, the reviews of path, fruit, and Nibbāna. But in the Pāli, in the exposition of reviewing knowledge, it is said that before this, first, the knowledge of wisdom-liberation in contemplating what is cut off, thus, the knowledge of liberation comes separately. There, "cut off" means the class of defilements uprooted by that particular path. But speaking according to the Pāli, first is the review of abandoned defilements. Then, the review of each path factor, enlightenment factor, and so on. Then, the review of Nibbāna, which is the object of these. Then, the review of fruit-states. Then, it should be said, the review of Nibbāna, which is the object of these. For in the Pāli, in the exposition of reviewing knowledge, Nibbāna appears twice, both in the path section and in the fruit section. Thus, it is established that the review of Nibbāna occurs anywhere, at the beginning, in the middle, intermittently, or at the end of the other reviews. Similarly, the review of defilements is either at the beginning or after the reviews of path and fruit. If this is so, then this verse: "Path, fruit, and Nibbāna" is also not contradictory. And having done this, in the commentaries on the exposition of over-estimation, it is said that he, with joy arisen from the review of path, fruit, Nibbāna, abandoned defilements, and remaining defilements, is free from doubt in the penetration of noble qualities. Here, for a Stream-enterer, there are five reviews. Similarly, for a Once-returner... five. The non-returner has five. But for the Arahant, there are no remaining defilements, so four. Thus, there are nineteen reviews. This is said with reference to what is obtained in full measure. But it can also be incomplete. For instance, in the commentary to the Cūḷadukkhakkhandha Sutta, it says that it is not complete for everyone. One reviews only the abandoned defilements. One reviews only the remaining defilements. One reviews only the path. One reviews only the fruit. One reviews only Nibbāna. Among these five reviews, it is said that it is not proper to obtain one or two. Thus, the fourfold path, to be developed in the order of the six purifications, is called purification by knowledge and vision. Here, by the word "path," the four kinds of path-knowledge and also fruit-knowledge, due to its conducive occurrence, should be understood as included. "Here" means in the meditation subject of insight. "There" means in those contemplations, paths, and fruits. "Abhinivisanaṃ" is "abhiniveso" (adherence). It means firmly grasping the internal aggregates, like the root of Mount Sineru embedded in the rocky earth below. "Attā iti abhiniveso" is "attābhiniveso" (adherence to self). That "attābhinivesaṃ" (adherence to self). "Muñcantīti" (releasing) means that this adherence arises because the internal phenomena are seen as merely dependent on conditions for their existence, and their momentary dissolution is not seen. Therefore, by clearly seeing both of these, and repeatedly contemplating "form is not self," "feeling is not self," and so on, one releases that adherence. It becomes a "vimokkhamukhaṃ" (door to liberation), because it is the entrance to the path and fruit called "suññatavimokkha" (empty liberation). "Vipallāsa nimittanti" (sign of perversion) means "vipallāso" (perversion) is approaching or occurring in a reverse way. It means approaching or occurring as "permanent in the impermanent." That itself, being the proximate cause for the arising of defilements, is a "nimitta" (sign). So, "vipallāsanimittaṃ" (sign of perversion). "Muñcantīti" (releasing) means that this sign arises because the momentary dissolution of internal phenomena is not seen. Therefore, by clearly seeing their momentary dissolution, and repeatedly contemplating "form is impermanent," "feeling is impermanent," and so on, again, by repeatedly contemplating, releasing that sign. "Craving-aspiration" means craving itself, by way of attachment, by fixing the mind on the object, by firmly establishing it, is aspiration, so craving-aspiration. That craving-aspiration. "Releasing" means because the great mass of danger in internal phenomena is not seen, it becomes with aspiration; so, having clearly seen that great mass of danger in them, by repeatedly contemplating "form is suffering, feeling is suffering," and so on, releasing that aspiration. Therefore, because these three contemplations, which are the doors to liberation, are thus specifically named. Therefore, because the attainment of the goal by seeing emptiness in formations is merely the power of knowledge which is opposed to the grasp of views that are rooted in the notion of self, therefore, for one who thus contemplates and is liberated, the insight and the path gain their names by the function of co-arising knowledge, as it is said: "If by rising up... liberation by emptiness is called the path." The attainment of the goal by seeing impermanence is the power of faith which is opposed to the grasp of conceit that is rooted in the notion of signs. Therefore, for one who thus contemplates and is liberated, the insight and the path gain their names by the function of co-arising faith, as it is said: "If by impermanence... liberation by signlessness is called." The attainment of the goal by seeing suffering is the power of concentration which is opposed to the grasp of craving called aspiration. Therefore, for one who thus contemplates and is liberated, the insight and the path gain their names by the function of co-arising concentration, as it is said: "If by suffering... liberation by desirelessness is called." And this is said in the Paṭisambhidāmagga: "For one who attends to impermanence, the faculty of faith is dominant. For one who attends to suffering, the faculty of concentration is dominant. For one who attends to non-self, the faculty of wisdom is dominant." But on the path, the specific function of the three phenomena is accomplished only by way of the progress of insight, as it is said: "The path..." . They obtain names. Therein, an Ariyan disciple liberated by the Emancipation of Emptiness, at the moment of the Stream-entry path, is called a Dhamma-follower. In the six path-and-fruit moments in between, he is called one attained to view. At the moment of Arahantship fruit, he is called one liberated by wisdom. One liberated by the Emancipation of Signlessness, at the moment of the Stream-entry path, is called a Faith-follower. In the seven stages above, he is called one liberated by faith. One liberated by the Emancipation of Desirelessness, however, in all eight stages, is called a Body-witness. That same one, having made the formless jhāna his basis, and liberated, standing in the Arahantship fruit, is called one liberated in both ways. Thus far, what was said below, "having arrived at the maturity of insight," means, having reached the state of equanimity regarding formations, and having attained the state of the three doors to liberation, and having become the cause for the division of the seven Ariyan individuals, having arrived at the maturity of insight-knowledge, "because of." That is explained in its own nature. In the path-process, the fruit and the path, by way of the path's approach, thus obtain three names. This is the connection. "For those who insight-meditate in the manner stated," means, if one insight-meditates as "not-self," for the four individuals who are at the fruit-stages, who insight-meditate in the manner stated. "Their respective fruits" means, for the Stream-enterer, the fruit of Stream-entry. For the Once-returner, the fruit of Once-returning, and so on, their own respective fruit, by way of the approach of insight, is also called Emptiness and so on, the Emancipations. The meaning is,