SUTTA 120

[^1132]: Although I have attempted to render sankhärā consistently throughout as "formations," here it seemed that the content required a different rendering to bring the intended meaning to light. Nim had used "determinations," his own consistent choice for sankhärā. MA initially explains sankhārupapatti as meaning either reappearance (i.e., rebirth) of mere formations, not of a being or person, or reappearance of the aggregates in a new existence through a meritorious kamma-formation. However, in subsequent passages, MA glosses sankhārā with patthanā, a word unambiguously meaning aspiration.

[^1133]: MA: "The way" is the five qualities beginning with faith, together with the aspiration. One who has either the five qualities without the aspiration, or the aspiration without the qualities, does not have a fixed destination. The destination can only be fixed when both factors are present.

[^1134]: MA explains that there are five kinds of pervasion: pervasion of mind, i.e., knowing the thoughts of the beings throughout a thousand worlds; pervasion of the kasina, i.e., extending the kasiṇa image to a thousand worlds; pervasion of the divine eye, i.e., seeing a thousand worlds with the divine eye; pervasion of light, which is the same as the previous pervasion; and pervasion of body, i.e., extending one's bodily aura to a thousand worlds.

[^1135]: See n. 426.

[^1136]: MA: The five qualities mentioned are sufficient for rebirth into the sense-sphere realm, but for the higher modes of rebirth and the destruction of the taints, more is required. Basing oneself on the five qualities, if one attains the jhānas, one is reborn in the Brahma-world; if one attains the immaterial attainments, one is reborn in the immaterial world; if one develops insight and attains the fruit of non-returning, one is reborn in the Pure Abodes; and if one reaches the path of arahantship, one attains the destruction of the taints.