English
One who attains Nibbāna by striking (the defilements) is one who attains Nibbāna at the end of the lifespan. "His stream of existence flows upwards" - thus, an upward-streamer. "He will surely go to Akaniṭṭha" - thus, one who goes to Akaniṭṭha. Having made insight practice with effort and application, one who attains Nibbāna is an effortful Nibbāna-attainer. With effortless ease in insight practice, one who attains Nibbāna is an effortless Nibbāna-attainer. Regarding "twelve stream-enterers": the three one-seeders. Those same (three) multiplied by the four paths are twelve. Twelve The once-returners are as said before. Only some non-returners, only arahants. "Ajjhositassa" means that which is settled. "Mamevidan" means that which is established, that which is fixed. It is said to be that which is swallowed and fixed. Freed from thick, gross sensual passion, they are freed from gross passion. For those in the formless realms, there are only the four formless attainments. Not the four form attainments. Therefore, gradual cessation is not found there. "From the very beginning" means starting with the first jhana attainment among the eight attainments. From that point onwards. Gradual cessation means the cessation of perception of resistance and perception of diversity in the first jhana. Perception of resistance means the perception of the five consciousnesses. Perception of diversity means the perception of mind-consciousness occurring in various objects other than the kasina sign. Gradual cessation continues with the cessation of initial and sustained application in the second jhana, and so on. "Then the fifth jhana" is stated according to the fivefold system. The mention of eight attainments is stated according to the fourfold system. Both are indeed found according to the individual. "Yuganandha" means a pair-binding, the analysis is "the pair-binding of calm and insight." In "by way of entering, emerging, and insight," entering and emerging that have reached mastery should be understood. It is said "excluding the requisites attached to one's body" because there is no need to make a separate determination, as there are no obstacles to the requisites attached to one's body by the power of attainment. "Nānābaddhāni" means attached in various places. It is said to be placed in various places. "Parissayena" means by danger. One should determine "May they not perish" or the non-disturbance of things attached in various places. Or one should determine "I will emerge at that time" as a respect for the Sangha. Similarly, calling upon the Teacher. "Addhānaparicchedo" means the examination of one's lifespan. For death cannot be averted even by the power of attainment. And if death occurs while in attainment, the duty towards fellow practitioners should not do that. For this is the practice, that for noble disciples when near death, or for fellow practitioners, or for attendants, there is instruction and admonition on heedfulness. Or for the sake of avoiding the censure of other sects regarding attainment. For thus would they censure: "The cessation attainment of Gotama's disciples is a kind of gateway to death. Entering into it, such and such a monk goes to death. This is ignoble conduct!" "For what purpose" means for the purpose of tasting the essence of practice. "For that purpose" means in that sense. Disinterested pleasure is pleasure without interest. For pleasure is of two kinds: interested pleasure and disinterested pleasure. Among these, what are called the five strands of sensual pleasure, desirable, lovely, and agreeable in the world, these are called 'interests' because they are to be grasped by defilements. And the pleasure that arises dependent on these interests is called interested pleasure. What people in the world consider divine pleasure and human pleasure. And experiencing which, all fears of woeful states and fears of the cycle of existence surround the great mass of people. But the pleasure of jhana, the pleasure of the path, the pleasure of the fruit, and the pleasure of Nibbana are called disinterested pleasure. Which is also called the pleasure of renunciation, the pleasure of seclusion, the pleasure of tranquility, the pleasure of enlightenment, the pleasure of liberation, the noble pleasure, and the blameless pleasure. And experiencing which, all fears of woeful states and fears of the cycle of existence avoid the noble ones. "By way of being enjoyable" means by way of being free from the impediments of defilements, and by way of having a vast, profound, peaceful, and sublime essence, even when exclaiming "Oh, pleasure! Oh, pleasure!" it is by way of being enjoyable. The exposition summarizing meditation subjects is concluded. In the concluding verses. 262. "To be practiced" means conduct. The collection of ten wholesome courses of action. "By family custom" means by custom handed down through family tradition. "By the attainment of relatives, friends, wealth, and possessions" is an instrumental case for the meaning of cause. "Vast" means extensive. "By that" is showing the case ending of that word. "By faith" means by unwavering faith in the Triple Gem. Abhiv "Rising" means having surpassed the states of decline and stability, by attaining the states of no distinction and penetration, for those who have exceedingly grown. "And for the purified" means for those purified from faults like self-exaltation and disparaging others. "Nampo" means he protects each and every person. It is said that he dwells in loving-kindness towards those seen and unseen. "Avhayo" means that which is to be called. A name. "Nampavhayo" means "may it be called Nampo." "Paṇidhāya" means "having aspired," and this meaning is explained by "having strongly established," etc. "Upādāya paṭiccā" is a synonym for that word. "For those of dull intellect" means for those existing in the present. Therefore he said, "or for later generations." Anukampo is compassion. "How indeed might these people easily understand the meanings of the Abhidhamma?" Thus arose his mental activity. In essence, it is indeed compassion, called sympathy. Therefore he said, "sympathy, compassion." "Patthitaṃ" means that which was wished for and hoped for for a long time, that the elder might create such a treatise, as if by a good person. "In the commentary on Khuddasikkhā" was said with reference to the ancient commentary. The intention is that it was known in Somavihāra itself, and this explains it. In the verse, "then" means at that time. "Here" means in this city. "Sound" means: "Why did the king give such an auspicious elephant to the brahmins?" "This is not proper what the king has done." Thus arose the unpleasant rumor. "Bheravo" means causing fear, frightening. "Of the Sivis" means of the inhabitants of the Sivi kingdom. "Raṭṭhavaḍḍhane" means "increaser of the kingdom," because it increases the kingdom. The noble elephant. For it is indeed endowed with auspicious marks, of noble breed. In the kingdom where they make it a supreme auspiciousness, in that kingdom the rain falls properly, various fears and calamities do not arise there. Thus it is an auspicious elephant accepted by the world. Therefore it was said, "increaser of the Sivi kingdom." "Vitthiṇṇo" means extended. It is said to be very extensive. Among the great people, they are wealthy. They are called fortunate because they wish to see. They are mighty. They dwell here, so it is a dwelling place. The dwelling place of the fortunate, that is the compound. They dwelt here, so it is dwelt in. They rise, they ascend by way of their fame and virtues, so they are risen. The analysis is: even of the risen, it is a rising. Therefore it is said, "in the midst of the sky," and so on. Sārajjana is sārado. One from whom sārado has departed is visārado. The state of being visārado is vesārajja. Vesārajja in pariyatti is pariyattivesārajja. It is the knowledge of skill in the Tepiṭaka pariyatti. That is the origin of this wisdom, so it is pariyattivesārajjādi paññā. They are of a nature to be ashamed of evil, so they are modest, thus it is said, "those who censure evil." They censure evil deeds, they speak of their dangers by nature, so they are those who censure evil. "May they remember" means may they remember again and again. They especially become, they attain fullness, so they are vibhavā. Merits and they are vibhavā, so they are puññavibhavā. To show that they are abundant merits, it is said, "of the abundant," and so on. The unsurpassed qualities are the unsurpassed seeing, the unsurpassed hearing, and so on. Among the many sights in the world, there is no other sight superior to this, so it is unsurpassed seeing. The seeing of the Triple Gem. And the seeing of the Four Noble Truths. The hearing of the virtues of the Triple Gem, and the hearing of the discourse on aggregates, sense bases, elements, truths, and dependent origination is called unsurpassed hearing. Among these, the attainment of faith in the Triple Gem and so on, is called unsurpassed gain. Remembering them again and again is called unsurpassed mindfulness. Serving the Triple Gem with the four requisites or by performing duties and counter-duties is called unsurpassed service. Undertaking and training in the three trainings taught by the Buddha is called unsurpassed training. They certainly attain, they reach such qualities as wisdom, purity, and splendor, so they are partakers of such qualities. "We shall be" means we shall make an effort to be. In the concluding verses of the Commentary. In "bashyusuññacammekamhī," "bashyū" is a symbolic word for the number eight. "Cammaṃ" is two. By calculation. One, two, zero, and eight is the order of counting. The meaning is "Sāka" (era) counted as one thousand two hundred and eight. This method applies later to the phrase "in the year ninety-five." In the explanations of the verses. "Nagara" (city) means it does not move. Stability is what is meant.