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he does not commit an offense, but due to inexperience in the Vinaya pronouncements, even when absolved from what he perceived as an offense when it was not, he feels remorse because he is unable to dispel that remorse for the offense. He neither engages nor feels remorse means he neither engages, that is, commits an offense, nor does he feel remorse. And he does not attain Arahatship. What kind of person is this? A virtuous person with relaxed effort. For he, though of pure virtue, does not fulfill the practice, thinking, "What is the use of my passing away in this Buddha's time? I will pass away in the future, in the time of Metteyya, the Perfectly Enlightened One." All four of these individuals should be advised in that way, and established in the destruction of the defilements. In this way, even they will be equal to that fifth person, who neither engages nor feels remorse, but with aroused effort attains Arahatship. In the sixes, etc. – "Six individuals – Here, one individual awakens to the truths himself in matters previously unheard, and attains omniscience there, and mastery over the powers. Here, one individual…pe… awakens. understands, but does not attain omniscience there, nor mastery over the powers. Here, a certain person… does not fully understand, but in this very life makes an end of suffering, and attains the perfection of a disciple. Here, a certain person… makes an end of suffering, but does not attain the perfection of a disciple. Here, a certain person… does not fully understand, nor in this very life makes an end of suffering, he is a non-returner, not returning to this state. Here, a certain person… does not fully understand, nor in this very life makes an end of suffering, he is a returner, returning to this state. The six, "seven persons - seven persons like water: one who is submerged and remains submerged, one who emerges and submerges, one who emerges and stands, one who emerges and looks around, one who emerges and crosses over, one who emerges and reaches the landing place, one who emerges and is crossed over, gone to the far shore, a brahmin stands on dry land," thus the seven, "eight persons - four persons endowed with the path, four persons endowed with the fruit," thus the eight, "nine persons - a fully enlightened Buddha, a solitary Buddha, one liberated in both ways, one liberated by wisdom, one who is a body-witness, one who has attained view, one liberated by faith, one who follows the Dhamma, one who follows by faith," thus the nine, "ten persons - the end for five is here, the end for five is here having abandoned," thus the ten, having laid down the matrix, the exposition is made in the text. There, in the six, the Fully Enlightened Buddha should be seen by the first term. For he, without a teacher, having fully understood the truths in every way with the knowledge of the path of arahantship, which is the basis of the knowledge of omniscience produced by himself, attained omniscience, and mastery over the ten powers of knowledge. But by the second, the Solitary Buddha should be seen. By the third, the foremost disciple, by the fourth, the remaining arahants, by the fifth, the non-returner, by the sixth, the stream-enterer and once-returner should be seen. For they are said to be "returning to this state." In the seven, by the first term, One not established in faith in the Teaching, endowed with fixed wrong views, wholly dark, is taken. For he, like a man afraid of water in the sea, sunk in the round of existence, sinks, does not rise again from becoming, wanders in becoming for an endless time, due to the absence of connection with the Teaching. By the second term, one who has regained faith in the Teaching, but stands in decline of faith, etc., like Devadatta and others, is taken. For he, like one who emerges in the sea for some reason and then sinks again, having emerged by faith in the Teaching, sinks again into misery. But this one, after a long time, is to be lifted out of becoming by Buddhas, etc., or by himself, by the knowledge of individual enlightenment, because even a single arising of faith in the Teaching necessarily leads to liberation, since it inevitably leads to Nibbāna. This alone is his distinction from the former individual, otherwise there would be no purpose in taking him separately. By the third, one who has arisen in faith in the Teaching, endowed with qualities of morality, etc., that partake of stability, is taken. For he, like one who, having emerged, not seeing the shore, looks for the arrival of a boat, etc., in the middle of the sea, not sinking again, stands in an elevated place, having emerged by faith in the Teaching, not seeing Nibbāna, looking for a Buddha, etc., in heaven, stands in morality, etc. By the fourth, however, a Stream-enterer is taken. For he, like one who, having emerged and standing, seeing the shore, looks for a means of crossing over, having emerged by supramundane faith, seeing the shore of Nibbāna, looks for a means of crossing over. By the fifth, a Once-returner is taken. For he, like one who, seeing the shore in the sea, hastens towards it, having seen the shore of Nibbāna by the first path, hastens towards it by the second path. By the sixth, a Non-returner is taken. For he, having crossed over and approached the shore, stands in water up to his waist, at the ford of the gate of mindfulness near Arahantship, by the third path, due to the nature of non-returning. By the seventh, however, an Arahant is taken, he, like a man who has crossed over and reached the far shore, having crossed the four floods, Having rinsed, he stands on the shore of Nibbāna, is called a Brahmin with taints destroyed. In the ninth, one freed in both ways, freed from defilements by the suppression-release of form and formless attainments, by the cutting-off release of the Noble Path, or freed from the form body by formless attainment, and from the name body by the Path, thus freed in both ways, is one freed in both ways. He is fivefold, arising from each of the four formless attainments, reflecting on formations and attaining arahantship, and in the case of the non-returner who attains arahantship after arising from cessation. Among these, only the last is unconditionally freed in both ways, the others are conditionally. Here, the fourth form realm jhāna, though freed from the defilement body, is not freed from the form body, but the formless realm is freed from both, therefore, only one who attains arahantship having made that the basis, is freed in both ways, not one in the form realm, it should be understood. One freed by wisdom, freed from taints by the wisdom of the path of arahantship. He is the dry-insight meditator, and the four who attain arahantship after arising from the four form realm jhānas, thus fivefold. For even if one has one of the formless realm jhānas, he is called one freed in both ways. A body-witness, a noble one who has attained form and formless jhānas. He is sixfold in the case of the six trainees excluding the stream-entry path attainer. Therefore, in the explanation, it is said, "some taints are destroyed." And it cannot be said that the stream-entry path attainer has any taints destroyed, but it can be said that they will be destroyed, but for the arahant, all taints are destroyed, not some. He is a body-witness because he realizes the touched, he is a body-witness because he realizes the cessation with the name body immediately after the jhānas that have been attained, here, by body, "he realizes the ultimate truth with the name body, and sees through with wisdom," therefore, setting aside the fruit of arahantship, this is a designation for the remaining path fruits, by that body, he... Some say, one is a body-witness due to realizing Nibbāna immediately after the fourth jhāna. The one who has attained vision is a dry-insight meditator, and the six kinds of trainees who have attained the form jhānas as described above, this one who has attained the end of views, is the vision-attained one. Vision is insight, the first path, its immediately subsequent attainment of cessation is the meaning. "Vision-attained" is also a reading, its meaning is, Nibbāna seen by the first path, attained again. The faith-liberated one is a dry-insight meditator, and the six kinds of trainees who have attained the form jhānas as described above. For this one, being liberated through faith, is the faith-liberated one. But how is this different from the vision-attained one? By the path of approach. For the vision-attained one, with the perfection of wisdom in the prior part, comes suppressing the defilements with ease by insight, but the faith-liberated one, with an abundance of faith, comes suppressing the defilements with difficulty. Indeed, with reference to this very difference, it was said in the exposition, "Some taints are destroyed, but not quite like that of the vision-attained one." The Dhamma-follower is one whose wisdom faculty is excessive at the moment of the stream-entry path, this one follows, recollects with Dhamma, which is wisdom, this is the name of one established in the stream-entry path. But upon attaining the fruit, he is called the vision-attained one. The faith-follower is one whose faith faculty is excessive at the moment of the stream-entry path, this one follows, recollects with faith, this is the name of one established in the stream-entry path. But upon attaining the fruit, he is called the faith-liberated one. For those who produce the supramundane Dhamma, there are two burdens, there are two inclinations, there are two heads. Therein, the burden of faith and the burden of wisdom, these are two burdens. But one is the inclination towards serenity, one is the inclination towards insight, these are two inclinations. And one, reaching the peak of Arahantship, is liberated in both ways, one is liberated by wisdom, these are two heads. Indeed, whoever produces the supramundane Dhamma,