English
"not by way of the path's approach." Here, the obtaining of the name "Signless" for the path by way of the approach of insight is stated in the Suttanta method. In the Abhidhamma, however, the path named "Signless" is not found. For it is not unconditionally "Signless." Because of the existence of the sign of formations, which is worthy of division by way of inferiority and superiority. For by that, its division into inferior, superior, more superior, most superior, is seen, by way of "painful practice, slow direct knowledge" or by way of "small, great" of the perfections. In the Commentary, however, the contemplation of impermanence destroys the sign of permanence in formations. Because it proceeds by way of, even though it is called contemplation of the signless, because it is itself included in the sign of formations, it cannot absolutely give its own name to the path. Therefore, the path, by way of the Abhidhamma method, is said not to obtain the name "signless." But by way of the Suttanta method, just as a jhana with an earth kasina as its object is called "earth kasina." Similarly, the paths and fruits that proceed having Nibbana, which is called emptiness and so on, as their object, also obtain the name "emptiness and so on" by way of their object. But by way of making it an object, or by way of association, the defilements such as greed, which cause hindrance, signs, and longing, are not in them. Therefore, those (paths and fruits), without depending on another coming or object, to show that they obtain the name "emptiness and so on" even by their own nature, "by way of the object" and so on was said. Therein, "by way of its own essence" means by its own nature. "The three names" refers to the triad of names beginning with emptiness. "Everywhere" means in all path-processes and fruit-attainment processes. "Of all" means of all paths and fruits. "Equally" means the same. It is similar. "Herein" means in these paths and fruits as stated. Because all wrong views and the sixteen kinds of doubt are rooted in self-view. When self-view is ceased, they cease. All actions leading to states of woe, indeed ripen only when self-view is present. When it is absent, they do not ripen. And for those who have seen the truths, that view is entirely abandoned. Therefore, the stream-entry path... it is said "one who has abandoned going to states of woe." "They go to states of woe by these" thus are "goings to states of woe." Unwholesome states dissociated from wrong view and doubt, and evil deeds done previously. "For whom the goings to states of woe are abandoned" thus is "one who has abandoned going to states of woe." For those who have penetrated the four truths, and whose self-view is abandoned, the factors of enlightenment are absolutely established on the side of increasing higher and higher. But the defilements are on the side of decreasing. Therefore, as they gradually diminish and go, at the highest point, in seven existences, all is said to go to exhaustion. A Stream-Enterer who is a "seven-times-at-most" is so called. Here, the word "seven-times" refers to seven occasions of grasping rebirth. "At most" is the highest limit. Thus, "for whom seven-times is the most." He is a "seven-times-at-most." He is of three kinds: one who is "seven-times-at-most" among devas, one who is "seven-times-at-most" among humans, and one who is "seven-times-at-most" in both. As it is said: "What kind of person is a 'seven-times-at-most'? Here, a certain person, through the destruction of the three fetters, becomes a Stream-Enterer, not subject to falling, assured, bound for enlightenment. He, having wandered and transmigrated seven times among devas and humans, makes an end of suffering. This person is called a 'seven-times-at-most'." Here, the word "ca" (and) implies an indefinite meaning. By this, it shows that there are three kinds of "seven-times-at-most": one who transmigrates seven times only among devas, one who transmigrates seven times only among humans, and one who transmigrates seven times by way of mixed existences among devas and humans. In the Commentary, however, the meaning is stated as by way of mixed existences. And here, since the "seven-times-at-most" is spoken of merely by the power of this path, without considering the power of the magnified jhānas or the higher path of insight, and since it is said in the Pāli: "Among which five are completed here? The seven-times-at-most, the family-to-family, the once-seeded, the once-returner, and the Arahant in this very life," it should be understood that he is one without jhāna in the sense-sphere existence, a dry-insight meditator, or one whose jhāna has declined. For this very reason, in the Commentary to the Paṭisambhidāmagga, all three of these Stream-Enterers are spoken of in terms of sense-sphere existence. However, it is said that in the form and formless realms, they take many rebirths. And in the Aṅguttara Commentary, it is said: "The eighth rebirth is in the sense-sphere, the eighth rebirth." Therefore, for those who attain the higher path within seven times in the sense-sphere existence or in this very life, such a This particular distinction is to be understood as accomplished by the power of insight into the higher paths. Thus indeed, in the commentaries, it is said that insight determines the three higher paths. But those who in this very life, like Sakka, Anāthapiṇḍika, Visākhā, and others, in any of the seven existences, generate jhāna and go to the Brahma world. And those who in the Brahma world itself attain the stream-entry path and there attain final Nibbāna. For them, such a particular course of existence is accomplished by the power of exalted jhāna. And because in the Pāli, by "seven times among devas," it shows seven spontaneous rebirths in the sense-sphere existence. And by "seven times among humans," it shows seven womb-born rebirths. Thus, by both, fourteen rebirths are shown. Therefore, referring to the fourteen existences obtained by that method, in the Sakkapañha Sutta, "Seven from here, seven from there, fourteen are the wanderings," it is said. Likewise, in the Aṅguttara, in the Tikanipāta, "If Udāyi Ānanda, not yet free from passion, were to pass away, by that mental clarity, he would rule as king of devas seven times among devas. Seven times in this very Jambudīpa, he would rule as a great king. Moreover, it is said that Udāyi Ānanda will attain final Nibbāna in this very life." Some, however, from these Sutta passages, desire fourteen rebirths in the sense-sphere existence for a stream-enterer who is a 'seven-times-more' type. And in the Mahāvagga Saṃyutta Commentary, some say that one is reborn only seven times in the sense-sphere existence, not more than that. "That should be investigated," it is said. But in the Vibhaṅga, and in various "Impossible" Suttas, "This is impossible, there is no opportunity for a person endowed with right view to generate an eighth existence; such a thing does not exist." And in the Aṅguttara, in the Chakkanipāta, "It is impossible for a person endowed with right view to generate an eighth existence." And in the Mahāniddesa, in the Ajitapañha, "By the knowledge of the stream-entry path, with the cessation of volitional consciousness, setting aside the seven existences, whatever might arise in the beginningless saṃsāra, and the name..." And form, here these cease. They subside. They go to an end. They are calmed. Because it is stated so firmly, the meaning of those suttas should be understood in the manner stated. Regarding lust, hatred, and delusion, of sensual lust, hatred, and delusion that is one with them. Regarding their attenuation, just as they arise in the stream-enterer's continuum, arising powerfully in lawful sensual objects. Because for them, even sexual intercourse occurs, by making them unable to arise in such a way, by attenuating them through scraping away. And by way of infrequent arising, and by way of weak obsession, the meaning is that attenuation is achieved. There, by way of infrequent arising means by way of arising sometimes after a long time. By way of weak obsession means by way of even for those arising after a long time, a weaker obsession. But by the Elder Mahāsiva, even for them, sexual intercourse was desired. That was rejected in the Great Commentary. And what in the Migasālā story in the Sixth Nipāta, the Sakadāgāmi-ship of the brahmin Isidatta, even though unchaste, was declared by the Blessed One, that too should be understood as declared by way of attainment at the time of his approaching death. Having come to this world just once, by that coming, one is called a Sakadāgāmi – this is the connection. What should be said here, that has already been said below in the first chapter. Having developed Arahantship means having developed the Arahant path. One whose four taints are destroyed is called "taint-destroyed." "Dakkhiṇā" is said to be having faith in kamma and its fruit, a gift given for the sake of obtaining fruit in the future. Because beings grow by it, it is called so. But by that dakkhiṇā, due to the complete absence of defilements causing misfortune, and due to the complete perfection of virtues like the aggregate of morality that cause prosperity, being foremost and chief among those worthy of offerings, he is worthy to receive that dakkhiṇā, thus "foremost worthy of offerings." "Distinction of persons" means the brief distinction of the four persons who have attained fruits. But the detailed distinction should be understood thus: in the commentaries, there are twenty-four Twenty-four Stream-enterers, twelve Once-returners, forty-eight Non-returners, and twelve Arahants— thus ninety-six types of fruit-attainers are stated. There, two Stream-enterers are: one devoted by faith, one devoted by wisdom. These, multiplied by three: the single-seeded, the family-to-family, and the seven-times-at-most— make six.