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885.Āhuneyyabhāvādisiddhīti na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo.
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53. And not only the ability to attain the attainment of cessation but also achievement of worthiness to receive gifts should be understood as a benefit of this supramundane development of understanding.
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Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
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54. For, generally speaking, it is because understanding has been developed in these four ways that a person who has developed it, is fit for the gifts of the world with its deities, fit for its hospitality, fit for its offerings, and fit for its reverential salutation, and an incomparable field of merit for the world.
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886.Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi sattakkhattuparamo nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti.
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55.But in particular, firstly, one who arrives at development of under-standing of the first path with sluggish insight and limp faculties is called, “one who will be reborn seven times at most”; he traverses the round of rebirths seven times in the happy destinies.
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Majjhimāya vipassanāya āgato majjhimindriyo kolaṃkolo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
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One who arrives with medium insight and medium faculties is called, “one who goes from noble family to noble family”; with two or three rebirths in noble families he makes an end of suffering.
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Tikkhāya vipassanāya āgato tikkhindriyo ekabījī nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.
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One who arrives with keen insight and keen faculties is called, “one who germinates only once”; with one rebirth in the human world he makes an end of suffering (see A I 133).
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887.Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
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By developing understanding of the second path, he is called a once-returner. He returns once to this world and makes an end of suffering.
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888.Tatiyamaggapaññaṃ bhāvetvā anāgāmī nāma hoti.
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56.By developing understanding of the third path he is called a non-returner.
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So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā.
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According to the difference in his faculties he in one of five ways : he becomes “one who attains Nibbāna early in his next existence” or “one who attains Nibbāna more than half way through his next existence” or “one who attains Nibbāna without prompting” or “one who attains Nibbāna with prompting” or “one who is going upstream bound for the Highest Gods” (see D III 237).
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Idha vihāyaniṭṭho hoti.
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completes his course after he has left this world.
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Tattha antarāparinibbāyīti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati.
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57. Herein, one who attains Nibbāna early in his next existence attains Nibbāna after reappearing anywhere in the Pure Abodes, without reaching the middle of his life span there.
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Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā parinibbāyati.
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One who attains Nibbāna more than half way through his next existence attains Nibbāna after the middle of his life span there.
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Asaṅkhāraparinibbāyīti asaṅkhārena appayogena uparimaggaṃ nibbatteti.
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One who attains Nibbāna without prompting generates the highest path without prompting, with little effort.
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Sasaṅkhāraparinibbāyīti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti.
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One who attains Nibbāna with prompting generates the highest path with prompting, with effort.
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Uddhaṃsoto akaniṭṭhagāmīti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati.
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One who is going upstream bound for the Highest Gods passes on upwards from wherever he is reborn [in the Pure Abodes] to the Highest Gods’ becoming and attains Nibbāna there.
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889.Catutthamaggapaññaṃ bhāvetvā koci saddhāvimutto hoti, koci paññāvimutto hoti, koci ubhatobhāgavimutto hoti, koci tevijjo, koci chaḷabhiñño, koci paṭisambhidappabhedappatto mahākhīṇāsavo.
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58.By developing understanding of the fourth path one becomes “liberated by faith,” another “liberated by understanding,” another “both-ways liberated,” another “one with the triple clear vision,” another “one with the six kinds of direct-knowledge,” another “one of the great ones whose cankers are destroyed who has reached the categories of discrimination.”
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Yaṃ sandhāya vuttaṃ "maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma.
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It was about one who has developed the fourth path that it was said: “But it is at the moment of the path that he is said to be disentangling that tangle:
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Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī"ti.
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at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities” (I.7).
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Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā;
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59. The noble understanding, when Developed, will these blessings win;
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Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo.
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Accordingly discerning men Rejoice exceedingly therein.
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890.Ettāvatā ca –
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60.And at this point
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Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
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“When a wise man, established well in virtue, Develops consciousness and understanding,
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Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –
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Then as a bhikkhu ardent and sagacious, He succeeds in disentangling this tangle” (I.1),
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Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.
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the development of understanding with its benefits, which is shown in the Path of Purification with its headings of virtue, concentration, and understanding, in the stanza (above) has been fully illustrated.
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Iti sādhujanapāmojjatthāya kate visuddhimagge
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in the Path of Purification composed for the purpose of gladdening good people.
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Paññābhāvanādhikāre
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Paññābhāvanānisaṃsaniddeso nāma
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called “The Description of the Benefits of Understanding”
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Tevīsatimo paricchedo.
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The twenty-third chapter
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