English
is a reference to something in hand; "one with earrings" and so on, is a reference to something connected; "a cart of grain" and so on, is a reference to something loaded; "Indasala cave" and so on, is a reference to something not far; "golden color" and so on, is a reference to a likeness; "Brahmin village" and so on, is a reference to a place with many of them; "jeweled bracelet" and so on, is a reference to something distinguished; thus, such various kinds of conceptualizations, are called concepts of reference. "Pile of grain" and so on, are called concepts of accumulation. "Having placed one after another, two or three" and so on, are called concepts of placement. Depending on their own nature, "earth" and so on, are called concepts of origin. "Eighty crores" and so on, are called concepts of continuity. According to the teachers' method, apart from the commentary, there are also other concepts, such as the concept of function, like "preacher of the Dhamma"; the concept of shape, like "thin" or "thick"; the concept of gender, like "woman" or "man"; the concept of realm, like "sense-sphere"; the concept of location, like "Kosala"; the concept of individuality, like "three snakes"; and the concept of the unconditioned, like "cessation"; these are six concepts. Among these twelve, the concept of origin, some concepts of location, and the concept of the unconditioned, are considered existent concepts, also known as name-concepts; the others, except for the ultimate realities, are known as meaning-concepts, also known as non-existent concepts and so on. This is, in brief, the explanation here. The determination of meaning here, is also in accordance with the method of the Pāli, for without the Pāli, it is impossible to speak of it. And since in the Pāli, the first five concepts, and the aggregates and so on, which are the meanings of those concepts, are explained below in the Vibhaṅga section, The classifications spoken of there, are indicated concisely in this way: "How far does the classification of aggregates extend? As far as the five aggregates, the aggregate of form," and so on. These have the meaning already stated. But the "Classification of Persons" was not stated below, so "How far does the classification of persons extend? One freed by occasion, one freed without occasion," and so on, by divisions from one to ten, establishing a matrix in ten ways, it is divided in detail. And that, if its knowable distinctions are not spoken, is difficult to understand. Therefore, in the "Classification of Persons" alone, according to the method of the Pāli, there is a concise determination of meaning. And that here, without extracting all persons stated in the matrix, extracting from the one to ten divisions of persons to be known, difficult to understand, it is concise in terms of division. How? "One freed by occasion, one freed without occasion, one liable to lapse, one not liable to lapse, one incapable of volition, one incapable of protection, one fearing cessation, one not fearing cessation, one capable of attaining, one incapable of attaining, one destined, one not destined, one entered on the path, one established in the fruit, one with an intermediate existence, one with a life of fixed duration, a stream-enterer, one who at most returns seven times, a family-liner, a single-seeder, a once-returner, a non-returner, one who attains final Nibbāna between, one who attains final Nibbāna with effort, one who attains final Nibbāna without effort, one who ascends upwards, one who goes to the Akaniṭṭha realm, an arahant": this is the single matrix. There, one who, at the proper time for producing absorption, having been freed from opposing states by the eight deliverances consisting of form and formless attainments, having destroyed the āsavas in whatever way is appropriate on the three paths, and having arisen, this is called "one freed by occasion." For from the statement "Some āsavas are destroyed," and so on, a worldling or a perfected one who has attained the eight attainments is not included here; but it should be understood that only those trainees established in the fruit who have attained the attainments are included. A perfected one who is a dry-insight meditator, and all the noble ones, with reference to the deliverance of the path, are called "one freed without occasion." For to one attaining the eight external attainments, because of gaining a secluded dwelling, There is a time for that, there is a time for making efforts and such. But for liberation through the Path, there is no such time or no time. For one whose faith is strong, and insight is aroused, it is not the case that the attainment of the Path and Fruit does not occur while walking or eating. Therefore, all Noble Ones should be known as liberated from time in Noble Liberation. In the preceding term, the trainees are called liberated from time only with reference to mundane attainments. However, an ordinary person who has mastery and has attained the eight attainments, and the two trainees, the Stream-enterer and Once-returner, are subject to falling away with reference to the eight attainments. Those subject to decline are also of two kinds. The Non-returner and others, due to the complete abandonment of hindrances to concentration, an ordinary person who has mastery and has attained the attainments, and the Noble Ones, are called not subject to falling away even with reference to supramundane states. Those not subject to decline are the same ones. Capable of cultivation means capable of attaining non-decline through the cultivation of absorption, which is consciousness. For one who constantly cultivates the form and formless absorptions with the cultivation of absorption, which is consciousness, and does not decline from them, but declines when not cultivating, this one who cultivates is called capable of cultivation. Capable of protection means capable of attaining non-decline even without cultivation by knowing the helpful and unhelpful factors of absorption for protection. And this one is stronger than the former, for it should be understood that one who has cultivated mastery knows the helpful and unhelpful factors through the perfection of wisdom and acts accordingly. Abstaining from fear means a trainee and a virtuous ordinary person abstaining and refraining from falling into fear. Among them, the latter refrains from falling into the four fears known as the round of bad destinations, defilements, and reproach. The trainee is free from bad destinations, being liberated from the woeful realms. But the one with extinguished outflows is called abstaining from fear, due to the eradication of fear, but must refrain from reproach. Incapable of coming means incapable of coming to the right order, those with the obstruction of karma known as immediate retribution, with fixed wrong views known as... Those endowed with the hindrance of defilements, and the hindrance of result, reckoned as causeless and doubly-caused rebirth, and lacking faith in the Buddhas and so on, and like the inhabitants of Uttarakuru and so on, without desire for the path and cultivation, and lacking a prior supporting condition, all these are called incapable of attainment. The opposite are called capable of attainment. Those of fixed wrong view who commit the five heinous crimes are fixed for hell, the eight noble individuals are fixed for non-clinging final liberation and so on. The remaining individuals are unfixed, due to their unconfined destiny, but the inhabitants of Uttarakuru, though fixed for a good destiny, are not called "fixed" here, since only the fixedness of wrongness or rightness is intended. A person endowed with the path is called one who has entered upon the path for the sake of the fruit, at the moment of the path, one endowed with the fruit is called one established in the fruit, even at the arising of the fruit. But for whom there is the final and unrepeated exhaustion of the taints, and the exhaustion of life, this is called a "samasīsī" (one with equal heads). And that is of three kinds: one with equal posture, one with equal disease, one with equal life. Therein, whoever establishes insight in one of the four postures, attains arahantship, and passes away in that very posture, this is called one with equal posture. But whoever encounters a disease, and establishes insight in the internal disease itself, attains arahantship, and passes away by that very disease, this is called one with equal disease. But for whom ignorance, reckoned as the head of defilements, and the life faculty, reckoned as the head that arises by the path of arahantship, go to exhaustion together with the decease consciousness, this is called one with equal life. How is this equal? By equality of turn. For in whatever turn, when the taints are destroyed by the path, the reviewing knowledges arise, immediately after that, for one passing away, by this equality of turn, this exhaustion of both heads is also equal, this very one with equal life is intended here. "Ṭhitakappī" means one whose aeon is established, one who has that is a "ṭhitakappī," meaning one who is capable of establishing the aeon when it is perishing. If indeed, for those who are in the moment of being endowed with the path, There would be destruction, but the aeon would not be destroyed until each one realizes their own fruit. Thus, they maintain the aeon even while it is being destroyed. Therefore, they are called "those who maintain the aeon." Even though there is no Dispensation at the time of the aeon's destruction, as the aeon's destruction occurs in a past age, even so, to show the absence of obstruction to the fruit immediately following the path, this unreal cause is brought forward. "Stream-enterer" is said to be the first possessor of the path, which is called the stream because it inclines towards the ocean of Nibbana.