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the highest, and the excellent. But among these five alms-food practitioners, only two are truly alms-food practitioners, three are not. They should be understood as alms-food practitioners in name only. The same method applies to those who refuse subsequent meals, and so on. Explanation of the Group of Five. 6. Explanation of the Group of Six 202. In the group of six – therein, among those six individuals. "The Perfectly Enlightened One, to be seen by that" means that individual is to be seen as the Perfectly Enlightened Buddha by that non-teacher, by the all-knowing wisdom produced by himself. In "The Solitarily Enlightened One, by that," and so on, that individual is the Solitarily Enlightened One by that Solitary Enlightenment wisdom. By that disciple-perfection wisdom, those individuals are Sāriputta and Moggallāna. By that ending of suffering, those individuals are the remaining arahants. By that non-return to this state, that individual is a Non-Returner. By that coming to this state, those individuals are Stream-Enterers and Once-Returners, to be seen. Explanation of the Group of Six. 7. Explanation of the Group of Seven 203. In the group of seven – "once submerged" means submerged once. "With utter darkness" means with utterly dark, nihilistic, causeless, inactive doctrines, with fixed wrong views, and so on. "Such a person" means for this reason, a person once submerged remains submerged. For him, rising up from existence is not possible. Some say there is nothing. Like Makkhali Gosala and others, they are food for the fires of hell below. "Good is faith in wholesome things," faith in wholesome things is called "good attainment," it emerges. By that much wholesomeness, it is said to emerge. The same method applies to "good is shame," and so on. "It only declines," like water poured on a walkway, it utterly declines. "Such a person," such is "good faith." On the basis of these, faith and so on, having emerged once, by the decline of those, it sinks again, like Devadatta and others. For Devadatta, having produced eight attainments and five superknowledges, having turned against the Buddhas, having declined from those qualities, having committed the act of drawing blood and the act of dividing the Sangha, at the breaking up of the body, with the second arising of consciousness, he was born in hell. Kokālika, having reviled the two chief disciples, was born in the Paduma hell. "Neither declines nor increases," even in times of scarcity, it does not decline, even in times of abundance, it does not increase. Both of these, however, should be shown in relation to both householders and renunciates. For some householder, in times of scarcity, establishes a fortnightly meal, a lottery meal, or a rains-residence offering. Later, even in times of abundance, he continues with only the fortnightly meal and so on. A renunciate, too, in the beginning, in times of scarcity, undertakes a recitation or an ascetic practice, but even in times of abundance, with the attainment of strength of intellect and energy, he does not do anything further than that. "Such a person," such is the person who, by this stability of faith and so on, is said to have emerged and stands firm. "Having emerged, he sees and looks around," the stream-enterer, having arisen, looks at the path to be traveled or the direction to be gone. "Having emerged, he crosses over," the once-returner, by the thinning of defilements, having arisen, crosses over facing the direction to be gone. "He has reached the landing place," the non-returner, having arisen, having looked around, having crossed over, having gone, in one place, is said to have reached a foundation, he stands, he does not return again. "Crossed over, gone to the far shore, standing on dry ground," He is said to stand, having crossed the flood of all defilements, having gone to the further shore, standing on the ground of Nibbāna. These seven individuals, however, are illustrated by the simile of water. It is said that seven traveling merchants, traveling along a long road, reached a full river on the way. Of those, the first man, timid of the water, having descended, sank in the very place where he descended and was unable to rise again, and was eaten by fish and turtles in the water. The second, having descended, sank in the place where he descended, rose once, and sank again, unable to rise, and was eaten by fish and turtles in the water. The third sank and rose. He stood in the middle of the river, unable to come back to this shore or go to the other shore. The fourth, having risen and stood, looked at the landing place on the other side. The fifth, having looked at the landing place, crossed over. The sixth, having crossed over, went to the further shore and stood in water up to his waist. The seventh, having gone to the further shore, bathed with scented powders and the like, put on excellent clothes, anointed himself with fragrant unguents, adorned himself with blue lotuses and the like, and adorned with various ornaments, entered a great city, ascended an excellent palace, and ate excellent food. There, these seven individuals are like the seven traveling merchants. The river is like the round of existence. The sinking of the first water-timid man in the very place where he descended is like the sinking of the one with wrong view in the round of existence. The man who sank after rising is like the individual who rises with the mere arising of faith and the like, and sinks with the decline of those qualities. The one standing in the middle of the river is like the individual standing with the stability of faith and the like. The one looking at the landing place is like the stream-enterer looking at the path to be traveled or the direction to be traveled. The man who crossed over is like the once-returner crossing over with the attenuation of defilements. The man who crossed over and stood in water up to his waist is like the non-returner standing with the nature of non-returning. The brahmin, with defilements destroyed, who bathed, crossed over to the further shore, and stood on land, is like the one who has crossed over the four floods and stands on the ground of Nibbāna. The man standing on the land Just like entering a city, ascending to a noble palace, and enjoying excellent food, the passing away of a perfected one, after directing the fruition attainment towards Nibbana, should be understood. The Ubhatobhāgavimutta and others have already been explained below. Commentary on the Sevenfold Exposition. 207. The Eightfold and Ninefold Expositions should also be understood in the same way as stated below. 10. Commentary on the Tenfold Exposition 209. In the Tenfold Exposition – "here" means in the realm of desire. For the seven times supreme and others, the completion occurs only in the realm of desire. It means that by being in the realm of desire, the attainment of Arahatship and the attainment of Nibbana with residue occur. "Having abandoned here" means having abandoned the existence in the realm of desire, the completion occurs for those who are established in the existence of the Pure Abodes. For the Antarāparinibbāyi and others, after attaining the fruit of Anāgāmi here, they pass away from here and are born in the Pure Abodes, and by that existence, they attain Arahatship and the element of Nibbana without residue. Therefore, it was said – "for these five, the completion is having abandoned here." Commentary on the Tenfold Exposition. Concluding Remarks And thus – The Person Designation, which the unequalled Teacher in the world, taught in the abode of the thirty-three gods, not too concisely, Its commentary, composed in the language of the island, and having thoroughly investigated, all the Agama commentaries, The meaning that is well-divided and unconfused, whatever meaning is in whatever place, having taken that from there, and abandoning excessive elaboration, What was said in the Path of Purification, without taking that, it was composed; this commentary is in a style, that is neither too concise nor too extensive. That merit attained by me, while composing this with seven, recitation sections for the sake of the tradition, for the long-lasting benefit of the Dhamma, May beings behold, the subtle, auspicious, and true Dhamma, with a pure Dhamma eye. The Commentary on the Person Designation is completed. Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. In the Abhidhamma Pitaka Commentary on the Points of Controversy Seated in the world of the gods, in the city of the assembly of gods. Thus spoken; To the world with its gods, the teacher, the incomparable one. Skilled in all designations, illuminating designations; Having spoken of the designation of persons, the supreme person in the world. That which, from the substance of the discourses, beginning with the discourse on persons; The treatise on points of controversy, he briefly declared. Just as a table of contents, is placed in a palace; So by Moggalliputta, it was distinguished on earth. Now, since the order of explaining the meaning has arrived; Therefore, I will explain it, listen attentively. The Introductory Account