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two such nouns can have different meanings. And in the Majjhima Paṇṇāsa, in the Kaṇṇakattha Sutta, it is said: "That Brahmā, O great king, who is afflicted, that Brahmā will come to this state. That Brahmā who is unafflicted, that Brahmā will not come to this state." This was said by the Blessed One. There, by "afflicted," Brahmās who are ordinary people, stream-enterers, and once-returners are included. Because the latent tendency of aversion is not abandoned by them, the affliction, which is mental suffering, is also not abandoned. Thus, they are called "afflicted." "Will come to this state" means having the nature of returning, or being accustomed to returning to this sense-sphere world by way of rebirth. The meaning of the latter sentence should be understood by its opposite. Among those two once-returners, by holding onto the former as not different, the name "stream-enterer" is established by the quality of attaining the stream of the noble path for the very first time. In this context, in terms of the destination of individuals, there is no state of once-returner for those in the Brahmā world, just as there is no state of seven-times-at-most or the like. For even those who have attained the first and second fruits there are counted as non-returners. Therefore, it should be understood that the term "once-returner" is established only for those of the sense-sphere realm who have attained the second fruit, and thus their single return to the sense-sphere world, by way of rebirth in lower or higher states, is stated in the commentaries. And having done so, it is also said in the Pāli: "Among the five who attain Nibbāna here, the seven-times-at-most, the family-to-family, the one-seeded, the once-returner, and he who is an Arahant in this very life." And that (once-returner) is of six kinds: One who attains here and attains Nibbāna here, one who attains there and attains Nibbāna there, one who attains here and attains Nibbāna there, one who attains there and attains Nibbāna here, one who attains here, is reborn there, and attains Nibbāna here, one who attains there, is reborn here, and attains Nibbāna there. Among these, "one who attains here and attains Nibbāna here" means one who attains the once-returner path in this human existence. having reached this human existence, having attained the path of arahantship, one is of the nature to attain final Nibbāna. "Having reached there, one attains final Nibbāna there" means: having reached the path of Once-returner in that divine realm, having attained the path of arahantship in that very divine realm, one is of the nature to attain final Nibbāna. "Having been reborn" means: having arisen by way of rebirth-linking. As for the phrase "for whom this world," the meaning is "this human world." For them, he is said to be of five kinds, not a sixth person. And in the Vibhāvanīya: "Among the five Once-returners, only the fifth is intended here, for he goes from here and returns here once more," it is said. However, in the commentary to the Mahāparinibbāna Sutta, and in the commentary to the Mahāvagga Saṃyutta, that sixth person also, by reason of returning once, is indeed a returner. And because even the Omniscient Buddhas, until the higher path is not attained, until then, those who have attained the first fruit, like those who are at most seven times (reborn), and those who have attained the second fruit, are established in the nature of returning once. Therefore, it should be understood that here, no one who has attained the second fruit is not called a Once-returner in the direct sense by reason of returning once; rather, all six kinds of persons here are indeed called Once-returners in the direct sense. The path of the Once-returner is the Once-returner path. For it, being itself the generator, generates what is to be generated for the Once-returners; thus, here, the qualification and the qualified, by the relationship of "what is to be generated" and "generator," is indeed logically derived. Just as "Tissa's mother" or "Phussa's mother." [57] But in the Vibhāvanīya: That is not logically derived. But there is some purpose. It is said with this intention, "It is not contradictory by way of purpose," that "although for one endowed with the path, such a return is impossible, only the one who has attained the fruit is called a Once-returner. But the preceding path, which is its cause, is called the Once-returner path, being qualified by the fruit-attainer, for the purpose of distinguishing it from other paths. Similarly, the Non-returner path." That is not appropriate. "Consciousness associated with the Once-returner path" is a compound. 59. Orabbhā Because the lower fetters are completely cut off, he does not return to this sense-world for rebirth. Thus, he is an Anāgāmī (Non-returner). The meaning is: he is destined solely for the Brahma-world. And this is said only by the power of this path. But when the higher path's insight arises, he becomes destined for the Arahant path right in that very place. This is the path of the Anāgāmī, who is established in the third fruit. The analysis is: "the mind associated with that." 60. He is worthy of special veneration due to his quality of producing great fruit. Thus, he is an Arahant. He is one whose defilements are destroyed, established in the fourth fruit. The state of an Arahant is Arahantship, the fourth fruit. His path. The explanation is: "the mind associated with that." The word "pi" (also) in the Pāli text summarizes the divisions of path-consciousness. There, in the Dhammasaṅgaṇī, in the first path, in the five instances mentioned by the name of jhāna, in the first instance of the pure practice, there are nine minds according to the two methods of four and five. Similarly, in the five instances of pure emptiness, the practice of emptiness, pure desirelessness, and the practice of desirelessness, there are forty-five minds according to the ten methods. Similarly, in the five instances each mentioned by nineteen names such as the path of mindfulness, etc., that is, in one hundred instances mentioned by twenty names, there are nine hundred minds according to two hundred methods. Again, in the four hundred instances mentioned by combining with the four dominants, there are three thousand six hundred minds according to eight hundred methods. Thus, in the first path, according to the method of thousands, there are four thousand five hundred minds. Similarly, in the remaining paths. Thus, in the four paths, according to the method of four thousands, there are eighteen thousand path-minds. But in the Vibhaṅgas of the Truths and Mindfulness, there are ninety thousand path-minds according to twenty thousand methods. In the Maggavibhaṅga, there are one hundred and twenty-six thousand path-minds according to twenty-eight thousand methods. . In the commentaries, only the distinctions of methods are stated, not the distinctions of consciousness. [58] What is to be clarified: It is said that the word "pi" includes the sixty-thousand-fold method mentioned in the Saccavibhaṅga. That should not be stated in this section on wholesome things. For that sixty-thousand-fold method is mentioned in the commentary only in the section on results. [59] And what is said there: Without mentioning the distinction of practice, it is divided into two, merely as "empty" and "signless." That is not appropriate. For in the Pāli, the distinction of practice is mentioned right at the beginning. And there is no continuous passage at the beginning where it is divided into two as "empty" and "signless." [60] And what is said there: "One method is emptiness, one is signlessness, the practice-distinguished emptinesses are four, and the signlesses are four, thus there are ten methods"—with this intention, it is said to be divided into ten ways by the name of jhāna. That too is not appropriate. For emptiness and the like are not called methods here. But among them, in each case, two, two, four, or five methods are called methods here. By this, everything like the path-consciousness, mindfulness, permanence, etc., is also rejected. [Path-consciousness] 61. In the fruit-consciousness, "fruit" means the eightfold path which is a result, or a collection of associated phenomena. The fruit attained by stream-entry. The consciousness associated with it, or included in it, is stream-entry fruit-consciousness. This method applies to the second and third as well. "Arahantship" and "that fruit" is arahant-fruit. The consciousness associated with it, or included in it, is the definition. 62. In the summary verse, "by the distinctions of the four paths" means by the distinctions of the four kinds of eightfold paths, because they are to be attained four times. Why are they to be attained four times? It is said: In the stream-entry path, the faculties like faith are soft, therefore it can only eradicate wrong view and doubt. But it cannot make lust and ill-will, even though they are attenuated, disappear. In the second path, they become a little sharper. Therefore, it (can eradicate) lust and ill-will. he can make them subtle. But he cannot eradicate them. In the third path, those faculties become sharper. Therefore, he can eradicate sensual desire and ill-will. But he cannot eradicate attachment to form and formless realms, conceit, restlessness, and ignorance. In the fourth path, those faculties become most sharp. Therefore, he can eradicate them and all other evil states. Thus, because they operate four times and their function is completed, these paths are to be attained four times. Wholesome consciousness, by the division of the four paths, is considered fourfold. Its result, being the fruit of that fourfold wholesome, is likewise considered fourfold. Thus, the supramundane consciousness is considered eightfold – this is the explanation. There is nothing higher or superior to it, hence it is "supramundane." 63.