English
Here, however, the one established in the fruit is intended. And to show the distinctions of that very one, "at most seven times" and so on is said. One whose existences and rebirths are at most seven times is "at most seven times," meaning that after that he does not take an eighth existence. For the stream-enterer who, having taken rebirth seven times among gods and humans, makes an end to suffering in the seventh existence, this one is called "at most seven times." One who goes from family to family, from existence to existence is "family-to-family." For he, having transmigrated through two destinies, gods and humans, in existences, makes an end to suffering. This one is called "family-to-family." One who has one seed of karma, a seed of defilement, for rebirth is "one-seed." For he becomes an arahant in just one existence. What, then, is the determinant of this distinction? Differences in insight and higher knowledge. For among stream-enterers, the one who is heedless in insight is "at most seven times." The one who is somewhat heedful is "family-to-family." But the one who is exceedingly heedful in insight is "one-seed." But those who are exceedingly heedless, inclined to the round, such as Anathapindika, Visakha, Sakka, and others, wandering again and again in the round, having completed the six deva-worlds starting from the beginning, and having been reborn in the Brahma-worlds in due order, stand in Akanittha and are completely extinguished. They are not included here. For they take up the human destiny again and again. But those who take up existence even in the human destiny, in their case, "at most seven times," "family-to-family," and "one-seed" are taken as those who produce human existence only. Those three who came through faith as their yoke, and those three who came through wisdom as their yoke, the stream-enterer is understood to be sixfold. As for rebirth, the once-returner is one who comes to this human realm once, endowed with the fruit of the second path. Of the five once-returners, four are excluded, and only one is taken here. For one, having attained the fruit of once-returning, passes away completely in this very life in a second existence. One, having reached here, passes away completely in the deva-world. One, having reached the deva-world, passes away completely in that very place in a second existence. One, having reached the deva-world, is reborn here and passes away completely. These four are not taken here. But one who, having reached here, is reborn in the deva-world, and then reborn here and passes away completely, only this one is taken here. And this one has two rebirths, while one with a single seed has only one. This is to be understood as their distinction. As for rebirth, the non-returner is one who does not come to the realm of desire, endowed with the fruit of the third path. But to show its divisions, "one who attains final Nibbāna in the interval" and so on was said. Therein, one who attains final Nibbāna in the interval is a non-returner who is accustomed to producing the path of Arahatship in the middle of the life-span itself, and passing away completely with the extinction of defilements. And that one is threefold: one who passes away completely immediately after arising, one who passes away completely without reaching the middle of the life-span, one who passes away completely having reached the middle of the life-span. One who attains final Nibbāna with effort is one who, having assailed and passed beyond the middle of the life-span, or having assailed and approached the time of death, passes away completely, meaning one who passes away completely having passed beyond the middle of the life-span until the time of death. One who attains final Nibbāna without exertion is one who is accustomed to passing away completely without exertion, without difficulty, without making excessive effort. One who attains final Nibbāna with exertion is one who is accustomed to passing away completely with exertion, with difficulty, with hardship, with excessive effort. An upward-bound one is one whose stream of craving and the round of existence flow upward, or because the stream of the path must be attained by going upward, he is an upward-bound one. One who goes to Akaniṭṭha is one who goes to Akaniṭṭha. Not returning. But here, to show the distinctions among these non-returners, the fourfold division beginning with "upstream-bound, going to Akaniṭṭha," should be understood. There, one who, starting from Aviha, is born in the four successively, dwells there as long as life lasts, passes away, and is reborn in Akaniṭṭha, is called "upstream-bound, going to Akaniṭṭha." But one who, without reaching Akaniṭṭha, attains final Nibbāna in between, is called "upstream-bound, not going to Akaniṭṭha." One who, from the human world, goes only to Akaniṭṭha and attains final Nibbāna, is called "not upstream-bound, going to Akaniṭṭha." But one who, in one of the four lower Pure Abodes, is born and there attains final Nibbāna, is called "not upstream-bound, not going to Akaniṭṭha." Thus, these non-returners are forty-eight kinds. How? In Aviha, there are three who attain final Nibbāna in between, one who attains final Nibbāna with effort, and one upstream-bound, thus five. These are tenfold by way of attaining final Nibbāna without effort and with effort. Similarly, in Atappa, Sudassa, and Sudassī, there are forty. But in Akaniṭṭha, there is no upstream-bound one. Therefore, there, excluding the twofold upstream-bound one by way of with effort and without effort, there are eight. Thus, there are forty-eight. Arahant means one who is worthy, because the enemies of defilements are destroyed, and because of the destruction of the āsavas. That arahant, being threefold by way of the three liberations of emptiness and so on, is again twelvefold by way of the four paths individually. Just as the arahant is twelvefold, so too are the once-returners twelvefold, the stream-enterers twenty-fourfold, and the non-returners forty-eightfold, each individually, should be understood. And all these noble ones arise only in this Dispensation, not outside of it. The single-item method. Explanation of the Matrix Beginning with Pairs Among the pairs and so on, the pair is described by "two individuals: one who is angry and one who is resentful, one who is disparaging and one who is insolent," and so on; the triad is described by "three individuals: one who is without hope, one who is hopeful, and one who is devoid of hope," and so on; the tetrad is described by "four individuals: an unrighteous person, one more unrighteous than an unrighteous person, a righteous person, one more righteous than a righteous person," and so on; the pentad Here, one person undertakes, and is remorseful, and does not truly understand that liberation of mind, liberation by wisdom, where those arisen evil, unwholesome states cease without remainder. Here, one person undertakes, and is not remorseful… …cease without remainder. Here, one person does not undertake, and is remorseful… …cease without remainder. Here, one person does not undertake, and is not remorseful… …cease without remainder." Thus, the fivefold matrix, in detail, having been laid down, all those persons are indicated, but here, for fear of prolixity, all are not specified, but should be understood from the Pāli itself. Therein, in the triad, "without hope" means devoid of hope for arahantship, immoral. For, because of his own unworthiness, hearing of the attainment of arahantship by a virtuous person, a helper of the worthy, just as a candala's son hearing of the anointing of a certain prince, hope for anointing, even the wish for the attainment of arahantship does not arise, "When indeed might I also attain arahantship?" "Hopeful" means hoping for arahantship, wishing for it, virtuous. For, because of his being established in the accomplishment of virtue, for the sake of hoping for arahantship, hearing of the attainment of arahantship by someone, just as a twice-born prince hearing of the anointing of such a one, hope for anointing, the wish for the attainment of arahantship arises. "Without hope" means an arahant. For, having attained arahantship, he is without hope therein, like a noble who has attained anointing, with regard to the attainment of anointing, it should be understood. In the tetrad, however, one endowed with unwholesome courses of action, such as killing living beings, is called an unrighteous person. But one who, himself doing killing of living beings, etc., incites another thereto, this one is more unrighteous than an unrighteous person, more unrighteous than even an unrighteous person, is the meaning. The righteous person, and more righteous than a righteous person, should be understood in terms of the wholesome, the opposite of what has been said. In the pentad, "undertakes, and is remorseful," He engages in transgression of an offense, and thus, due to that transgression, he both engages and feels remorse, this is the meaning. "Liberation of mind" means concentration associated with fruition. "Liberation of wisdom" means knowledge associated with fruition. "Does not truly understand" means he does not understand according to their true nature, because he has not attained them. The connection is that he does not understand those things in which, when that attainment of the fruit of Arahatship is attained, all evil, unwholesome things of that person cease without remainder. Although they cease at the moment of the path, they are said to be ceased at the moment of fruition; here, however, it should be understood that it is said that "they cease at the moment of fruition" because of the function of the path. He engages but does not feel remorse means he commits an offense, but he seeks a fellow monk to confess it to, or he absolves it, therefore he does not feel remorse. He does not engage but feels remorse means