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in all instances, it is referred to as an iron pan. As he said: "Here, monks, a monk thus practices: 'May there be no (attachment) for him, nor for me; it will not be, nor will it be mine; whatever exists, whatever has come to be, that I abandon,' he attains equanimity. He is not attached to becoming, not attached to origination, he sees the supreme state, peaceful, with right wisdom. But that state is not fully realized in every way for him. The underlying tendency to conceit is not fully abandoned in every way for him, the underlying tendency to lust for becoming is not fully abandoned in every way for him, the underlying tendency to ignorance is not fully abandoned in every way for him. He, with the destruction of the five lower fetters, is one who attains final Nibbāna between (one life and the next)." Just as, monks, when an iron pan, heated during the day, is struck, a spark arises and goes out; just so, monks, a monk thus practices: May there be no (attachment) for him… …he is one who attains final Nibbāna between (one life and the next). "Here, monks, a monk thus practices: May there be no (attachment) for him… …he is one who attains final Nibbāna between (one life and the next)." Just as, monks, when an iron pan, heated during the day, is struck, a spark arises, leaps up, and goes out; just so, monks, a monk thus practices: May there be no (attachment) for him… …he is one who attains final Nibbāna between (one life and the next). "Here, monks, a monk thus practices: May there be no (attachment) for him… …he is one who attains final Nibbāna between (one life and the next)." Just as, monks, when an iron pan, heated during the day, is struck, a spark arises, leaps up, and without striking the surface, goes out; just so, monks, a monk thus practices: May there be no (attachment) for him… …he is one who attains final Nibbāna between (one life and the next). "Here, monks, a monk thus practices: May there be no (attachment) for him… …he is one who attains final Nibbāna after exertion." Just as, monks, when an iron pan, heated during the day, is struck, Just as, monks, a spark struck from a heated iron pan during the day might rise up, and fall to the ground and be extinguished; so too, monks, a monk is practicing in this way—but he does not... extinguish himself upon impact. Furthermore, monks, a monk is practicing in this way—but he does not... extinguish himself without effort at the exhaustion of his karma. Just as, monks, a spark struck from a heated iron pan during the day might rise up, and fall upon a small pile of grass or wood, and there it might generate flame and smoke, and having generated flame and smoke, consume that small pile of grass or wood, and be extinguished without further fuel; so too, monks, a monk is practicing in this way—but he does not... extinguish himself without effort at the exhaustion of his karma. Furthermore, monks, a monk is practicing in this way—but he does not... extinguish himself with effort. Just as, monks, a spark struck from a heated iron pan during the day might rise up, and fall upon a large pile of grass or wood, and there it might generate flame... and consume that large pile of grass or wood, and be extinguished without further fuel; so too, monks, a monk is practicing in this way—but he does not... extinguish himself with effort. Furthermore, monks, a monk is practicing in this way—but he does not... at the exhaustion of his karma, ascend upwards, reaching the Akaniṭṭha realm. Just as, monks, a spark struck from a heated iron pan during the day might rise up, and fall upon a huge pile of grass or wood, and there it might generate flame... and consume that huge pile of grass or wood, and burn the forest and the woodland, and having burned the forest and the woodland, reach a pleasant area of land, green and lush, or rocky, or watery, and be extinguished without further fuel; Just so, monks, a monk thus practicing, if he does not... until... with the destruction (of the lower fetters) is an upward-flowing one, bound for the Akaniṭṭha realm. 41-44. The explanations of those practicing for the realization of the fruit of stream-entry, etc., are straightforward in meaning. Here, the designation "arahant" refers to twelve types of arahants. How so? There are three kinds of liberation: emptiness, signlessness, and desirelessness. Among them, the arahant who is liberated through emptiness is fourfold according to the mode of practice; likewise, through signlessness and desirelessness – thus, twelve types of arahants are to be understood. Just as there are these twelve types of arahants, so too are there twelve once-returners, twenty-four stream-enterers, and forty-eight non-returners. So many individuals, having passed away from here, are not reborn outside, but are reborn within this dispensation of the All-Knowing Buddha. Explanation of the Single Category. 2. Explanation of the Dual Category 45. In the dual category, "irascible" means one who is prone to anger, greatly angered. To show the person by means of the Dhamma, after asking about such a person, he says, "What is irascibility?" The same method applies to the explanations of "bearing malice," etc. "Anger is irascibility," etc., have the same meaning as stated below. Likewise, in the explanations of "bearing malice," etc., "formerly anger," etc. "This anger is unabandoned" means that this much anger is unabandoned by means of suppression, temporary abandonment, or complete eradication. The same method applies to "bearing malice," etc., hereafter. 53. In the explanations of "shamelessness," etc. – "endowed with this shamelessness" means endowed with this kind of shameless quality. The same method applies to "with this recklessness," etc. 63. "Internal fetter" means an internal bond. "External fetter" means an external bond. Both of these should be illustrated by the simile of the calf-pen. Just as a calf confined within the calf-pen lies only within, so too are the stream-enterers and once-returners who abide here. For their bond is here, and their lying down is here. But like a calf confined within but lying outside, so are the stream-enterers and once-returners in the realms of form and formlessness. They Here is bound, but himself dwells in the Brahma world. Bound outside, lying outside like a calf, an Anāgāmī in the realms of form and formlessness. For his bond is outside, and himself is also outside. Bound outside, but lying inside like a calf, an Anāgāmī dwelling here. For his bond is in the realms of form and formlessness, but himself dwells here. 65. In the section on non-anger, etc. – "Abandoned" means abandoned by way of suppression, by way of momentary abandonment, or by way of complete abandonment. 83. In the section on what is difficult to find – "Difficult to find" means not easy to find. "A benefactor" means one who acts first. "Grateful" means he makes known what has been done, makes it known and evident. These should be illustrated by examples from both householders and the homeless. Among householders, parents are called benefactors. But sons and daughters, attending to their parents, showing them respect, etc., are called grateful. Among the homeless, teachers and preceptors are called benefactors. Novices and co-residents, attending to their teachers and preceptors, showing them respect, etc., are called grateful. To make them manifest, stories of elders like Upajjhāyaposa Soṇa should be told. Another way – without expecting a return for a favor done to oneself, even without a favor being done by another, one who acts is a benefactor, just like parents and teachers and preceptors. He is difficult to find; because beings are overcome by craving. One whose conduct is in accordance with a favor done by another, knowing the favor done to oneself as a favor, acknowledging it, is grateful and thankful. Just like one who behaves properly towards parents, teachers, and preceptors. He too is difficult to find; because beings are overcome by ignorance. Moreover – one who is affectionate without a reason is a benefactor, one who is affectionate with a reason is grateful and thankful. One whose action is independent of reasons such as "He will do for me" is a benefactor. One whose action is dependent on reasons such as "He will do for me" is grateful and thankful. One who is headed from darkness to light is a benefactor, one who is headed from light to light is grateful and thankful. One who teaches is a benefactor, one who practices is grateful and thankful. In the deva world, the Arahant, the Perfectly Enlightened One, is the first benefactor, the noble disciple is grateful and acknowledges benefits received. But in the Commentary to the Book of Twos, it is said: "'First benefactor' means the one who first does a service, 'grateful and acknowledging benefits received' means knowing what was done and later doing something in return. Among them, the first benefactor intends to give a loan, the one who does something in return intends to pay off the loan." Only this much is said. 84. In the explanation of the hard to satisfy: Hard to satisfy means insatiable, impossible for anyone to satisfy. For example, one who lives dependent on a supporting family or a relative's family, and when his robes are worn out, he puts aside the robe given by them, does not use it. Even when given again and again, he takes it and puts it aside. And one who, in the same way, gives away whatever he receives to others. Even when received again and again, he does the same. These two individuals cannot be satisfied even if one brings supplies in cartloads, they are called hard to satisfy. 85. In the explanation of the easy to satisfy: Does not give away means does not give to others without making it his own. But if there is an excess, he does not put it aside, he gives it to others. This is what is said: