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| пали | Tassa ca āgamanavasena ariyamaggakkhaṇe vimokkho uddhaṭo. |
| Nyanamoli thera | And it is at the moment of the noble path that the liberation is distinguished, and that is done according to insight knowledge’s way of arrival at the path.35 |
Why is signless insight unable to give its own name to the path when it has come to the point of arrival at the path?
Of course, signless insight is mentioned in the suttas thus, ‘Develop the signless and get rid of the inherent tendency to conceit’ (Sn 342). Nevertheless, though it eliminates the signs of permanence, of lastingness, and of self, it still possesses a sign itself and is occupied with states that possess a sign.
Again, the Abhidhamma is the teaching in the ultimate sense, and in the ultimate sense the cause of a signless path is wanting.
For the signless liberation is stated in accordance with the contemplation of impermanence, and in that the faith faculty predominates.
But the faith faculty is not represented by any one of the factors of the path. And so it cannot give its name to the path since it forms no part of it.
In the case of the other two, the desireless liberation is due to the contemplation of pain, and the void liberation is due to the contemplation of not-self.
Now the concentration faculty predominates in the desireless liberation and the understanding faculty in the void liberation. So since these are factors of the path as well, they can give their own names to the path; but there is no signless path because the factor is wanting. So some say.
But there are others who say that there is a signless path, and that although it does not get its name from the way insight arrives at it, still it gets its name from a special quality of its own and from its object. In their opinion the desireless and void paths should also get their names from special qualities of their own and from their objects too.
That is wrong.
Why?
Because the path gets its names for two reasons, that is, because of its own nature and because of what it opposes—the meaning is, because of its individual essence and because of what it is contrary to.
For the desireless path is free from desire due to greed, etc., and the void path is free from greed too, so they both get their names from their individual essence.
Similarly, the desireless path is the contrary of desire and the void path is the contrary of misinterpretation as self, so they get their names from what they oppose. On the other hand, the signless path gets its name only from its own nature owing to the non-existence in it of the signs of greed, etc., or of the signs of permanence, etc., but not owing to what it opposes.
For it does not oppose the contemplation of impermanence, which has as its object the sign of formations [as formed], but remains in agreement with it. So a signless path is altogether inadmissible by the Abhidhamma method.
This is why it is said, ‘This refers to the way in which insight arrives at the path and is expressed in the literal sense’ (§72).
“However, by the Suttanta method a signless path is admissible.
For according to that, in whatever way insight leading to emergence (see §83) effects its comprehending it still leads on to emergence of the path, and when it is at the point of arrival it gives its own name to the path accordingly—when emerging owing to comprehension as impermanent the path is signless, when emerging owing to comprehension as painful it is desireless, and when emerging owing to comprehension as not-self it is void. Taking this as a sutta commentary, therefore, three liberations are differentiated here.
But in the Paṭisambhidā the deliverance from misinterpreting, from the sign and from desire, are taken respectively as the arrival of the three kinds of comprehension at that deliverance, and what is described is a corresponding state of void liberation, etc., respectively in the paths that follow upon that deliverance. There is no question of treating that literally, which is why he said, ‘However, in the Paṭisambhidā insight knowledge’ and so on.