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870.Ettha ca "soḷasahi ñāṇacariyāhī"ti ukkaṭṭhaniddeso esa.
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28.And here the words: “Owing to sixteen kinds of exercise of knowledge” state the maximum.
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Anāgāmino pana cuddasahi ñāṇacariyāhi hoti.
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But in a non-returner the mastery is owing to fourteen kinds of exercise of knowledge.
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Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti?
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If that is so, then does it not come about also in the once-returner owing to twelve? And in the stream-enterer owing to ten?
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Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā.
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—It does not. Because the greed based on the cords of sense desire, which is an obstacle to concentration, is unabandoned in them.
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Tesaṃ hi so appahīno.
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It is because that is not abandoned in them
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Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti.
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that the serenity power is not perfected. Since it is not perfected they are not, owing to want of power, able to attain the attainment of cessation, which has to be attained by the two powers.
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Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo hoti.
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But it is abandoned in the non-returner and so his power is perfected.
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Paripuṇṇabalattā sakkoti.
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Since his power is perfected he is able to attain it.
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Tenāha bhagavā – "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo"ti (paṭṭhā. 1.1.417).
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Hence the Blessed One said: “Profitable [consciousness] of the base consisting of neither perception nor non-perception in one emerging from cessation is a condition, as proximity condition, for the attainment of fruition” (Paṭṭh I 159).
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Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti.
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For this is said in the Great Book of the Paṭṭhāna11 with reference only to non- returners’ emerging from cessation.
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Comm. NT: 11.
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