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　　32."His passion fades away" (virajjati). This signifies, according to Comy, the attainment of the supramundane path (magga); that is the single "moment of entering into one of the four stages of holiness produced by intuitional insight (vipassanaa) into the impermanency, misery and impersonality of existence, flashing forth and forever transforming one”s life and nature" (Nyanatiloka, B. Dict.). It is at that moment that the fetters are finally eliminated.

　　33."He is freed" (vimuccati). This points to the attainment of the supramundane fruition (phala), that is "those moments of consciousness which follow immediately after the path-moment as its result, and which under given circumstances may repeat for innumerable times during a life-time" (B. Dict.).

　　34."Knowledge of freedom" refers to the stage of reviewing (paccavekha.na) the preceding experience of path and fruition, the defilements abandoned, etc. See Vsm p. 789.

　　35.This section appears also in the Anguttara Nikaaya, The Fives, No. 71 and 72 (PTS III, 84). Comy explains the metaphorical expressions as follows:

　　"There are two cities: one is a city of brigands, the other a city of peace. Now to a great warrior of the city of peace (i.e., a meditator) the following thought occurs: ”As long as this city of brigands (the self-delusion) exists, we shall never be free from danger.” So he dons his armor (of virtue) and goes to the city of brigands. With his sword (of wisdom) he breaks the gate pillar (of craving) together with the door wings, he removes the bolt (of the five lower fetters), lifts the cross-bar (of ignorance), fills in the moat (of sa.msaara), and lowers the (enemy”s) flag (of self-conceit). Such a saint (a Noble One) has put down for good the burden of the five aggregates (khandha), of kamma-producing volitions (kammaabhisankhaara) and of the defilements (kilesa); has fully liberated himself from the round of existence."

　　36.When searching will (not) find out (anvesa.m naadhigacchanti). The same phrase is used in the Godhika Sutta (SN 4.23; PTS I, 122) by Maara: anvesa.m naadhigacchaami, "Searching I cannot find" — i.e., the consciousness of the monk, Godhika who, at the moment of committing suicide, had attained sainthood (arahatta). About him the Buddha declares that he "has passed away finally with a consciousness that no longer gives a footing" (for a rebirth; apati.t.thena viññaa.nena parinibbuto).

　　37.Di.t.th”ev”aaha.m bhikkhave dhamme Tathaagata.m ananuve jjo”ti vadaami. Comy: The term tathaagato (lit.: "thus-gone") may refer either to a being (satto) or to the greatest man (uttamo puriso; the Buddha) and a taint-free saint (khii.naasavo). Ananuve jjo means either "non-existing" (asa.mvijjamaano) or "not traceable" (avindeyyo). If tathaagato is taken as "a being" (in the sense of an abiding personality), the meaning "non-existing" applies; if in the sense of a taint-free saint, the meaning "not traceable" is apt. The intention implied in the first case, is: "O bhikkhus, even of a taint-free saint during his lifetime, here and now, I do not declare that he is ”a being, a personality” (in the sense of an abiding entity); how, then, should I declare it of a taint-free saint who has finally passed away, without any future rebirth

　　 One thus-gone is untraceable; because in the ultimate sense (paramatthato), there is no such thing as ”a being” (satto). Searching for the basis of consciousness of such a non-existing (being) how can they find it, how can they obtain it

　　" In the case of the second explanation, the intention is this: "I say that Indra and other gods cannot trace a taint-free saint by way of consciousness (viññaa.navasena). For the gods who are with Indra and other deities, even if they make a search, cannot know about the c…

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