SUTTA 149

[^1338]: MA: When one does not know and see the eye by way of insight knowledge and path knowledge.

[^1339]: That is, the craving that arises and settles on the eye and forms, etc., holds to them with clinging, and this brings about an accumulation of kamma that tends to generate a new set of five aggregates in the next existence.

[^1340]: When one knows and sees the eye by insight and the path.

[^1341]: The eight factors of the path mentioned here seem to pertain to the preliminary or mundane portion of the path. MT identifies them with the factors possessed by a person at the highest level of insight development, immediately prior to the emergence of the supramundane path. In this stage only the former five path factors are actively operative, the three factors of the morality group having been purified prior to the undertaking of insight meditation. But when the supramundane path arises, all eight factors occur simultaneously, the three factors of the morality group exercising the function of eradicating the defilements responsible for moral transgression in speech, action, and livelihood.

[^1342]: MA says that this refers to the simultaneous arising of serenity and insight in the supramundane path. The former is present under the heading of right concentration, the latter under the heading of right view.

[^1343]: These are the four functions exercised by the supramundane path: fully understanding the truth of suffering, abandoning the cause of suffering, realising the cessation of suffering, and developing the path leading to the end of suffering.

[^1344]: Here serenity and insight represent the entire Noble Eightfold Path.

[^1345]: MA identifies "true knowledge" with the knowledge of the path of arahantship, "deliverance" with the fruit of arahantship. Here these take the place usually reserved for Nibbāna, the true cessation of suffering.

[^1346]: This passage and each of the following passages repeat the entire text of §§9-11, the only change being in the sense faculty and object.