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Tassattho – yvāyaṃ "brahmametaṃ vihāramidhamāhū"ti saṃvaṇṇito mettājhānavihāro, tato vuṭṭhāya ye tattha vitakkavicārādayo dhammā, te tesañca vatthādianusārena rūpadhamme pariggahetvā iminā nāmarūpaparicchedena "suddhasaṅkhārapuñjoyaṃ, nayidha sattūpalabbhatī"ti (saṃ. ni. 1.171; mahāni. 186) evaṃ diṭṭhiñca anupaggamma anupubbena lokuttarasīlena sīlavā hutvā lokuttarasīlasampayutteneva sotāpattimaggasammādiṭṭhisaññitena dassanena sampanno, tato paraṃ yopāyaṃ vatthukāmesu gedho kilesakāmo appahīno hoti, tampi sakadāgāmianāgāmimaggehi tanubhāvena anavasesappahānena ca kāmesu gedhaṃ vineyya vinayitvā vūpasametvā na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti.
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Its meaning is this. After emerging from the abiding in loving-kindness jhana, which was specified (detailed) thus ' This is Divine Abiding here, they say ', [he discerns] the [non-material-form] ideas there [in that jhana] consisting in thinking and exploring and the rest, [which he defines as ' name ']. Then, following on the defining, etc., of these [jhana factors as ' name '], he discerns the ideas of [material-] form there, [which he defines as ' form ']. By means of this delimitation of name-and-form he traffics not with views (ditthin ca anupagamma), [avoiding that by discerning] in the way stated thus 'A heap of mere determinations; No creature can be found herein ' (S.i. 135), till he eventually becomes virtuous (silava) with the kind of virtue that is supramundane since he is now perfected (sampanno) in the right view belonging to the Path of Stream Entry, which is called seeing (dassanena), and which is associated with that supramundane virtue.
After that, whatever greed (gedham) there is in him still remaining unabandoned in the guise of sensual desire as [subjective] defilement for sensual desires (kämesu) as objects (see Ndl.1), of that he becomes purged (vineyya) — vineyya (lit. ' having removed ' or ' having disciplined ')=vinayitva (alternative gerund); that is, he becomes cured — by attenuation [of certain defilements] and by abandoning [of certain others] without remainder (see e.g. M.i. 34) by means of [his attaining] the Paths of the Once Returner and the Non Returner, he will surely come no more to any womb (na hijatu gabbhaseyyam puna-r-eti) ; absolutely never again coming to any womb,
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