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refers to the two higher stream-enterers. The seven-times-at-most, however, is to be understood as regulated by the first path alone. For indeed, he himself is directly mentioned in the compendium text: "Having cultivated the path of stream-entry, and having abandoned wrong view and doubt, he whose going to the lower realms is abandoned, is called a stream-enterer who is seven-times-at-most." The other two, however, are mentioned in the Pāli in the sections on the classification of stream-enterer individuals. "Those who, however"— those stream-enterer individuals, however. In the verse, "from here seven" means seven existences in this human world. "From there seven" means seven in that divine world. In the Aṅguttara text, "by that mental clarity" means mental clarity arises regarding the qualities of the Teacher, who is capable of making known the great thousand world-system by voice. By that mental clarity. "By that method" means: if he wanders only among the devas, he will take seven spontaneous rebirths and attain final Nibbāna there. If he wanders only among humans, he will take seven womb-lying rebirths and attain final Nibbāna here. Thus, by the method taught by making it fourteen through the teaching method. By saying "that should be investigated," the commentator indicates that he himself desires only fourteen rebirths. Now, that fourteen-fold... Rejecting the view of three connections, he said, "But in the Vibhaṅga," and so on. "In the Vibhaṅga" means in the Knowledge-Vibhaṅga of the Abhidhamma. There is no basis for it, thus "no basis." "Basis" means a root cause. There is no opportunity for it, thus "no opportunity." "Opportunity" means a causal condition. "That which" refers to the action. That which would arise, that arising is without basis. That arising phenomenon is without opportunity, is the connection. "Of the volitional consciousness" means of the wholesome and unwholesome kamma-consciousness that generates rebirth-linking in the sense-sphere existence, beyond the existence of beings. "By the cessation" means by the cessation at the very moment of the stream-entry path. "They cease" is the connection. "Name and form" means those name and form phenomena that would arise. These name and form phenomena cease here, at this moment of the cessation of volitional consciousness, is the connection. "In the manner stated" means by that method, in the manner already described. "Of the delusion unified with it" means of the delusion that stands together with that greed and that hatred in one mind. Not of the delusion associated with wrong view and doubt. Because that is abandoned at the very first path. Nor of the delusion associated with restlessness. Because that is to be abandoned at the very fourth path. Greed, hatred, and delusion that arise. "In what is righteous" means in what arises righteously and properly. "Because" means for what reason. The meaning is a strong reason. "Of them" means of the stream-enterers. "By way of scraping off" means by thoroughly scraping off the dense and coarse part. "Spontaneous arising" means an arising that surpasses and goes beyond the time as it occurred previously. Even of the greed, hatred, and delusion that arise. "Even of them" means even of the once-returners. "The union of sexual objects is desired" means that the union of sexual acts between husband and wife is desired as existing for once-returners. Indeed, the Elder desires only spontaneous arising. He does not desire the weakness of defilements. He says that even sons and daughters of once-returners are seen. "Rejected in the Great Commentary" means the Elder's wish... having said "that much," he was rejected. All this is stated in the Aṭṭhasālinī. "In the Sixes Nipāta" refers to the Sixes Nipāta in the Aṅguttara Nikāya. "In the story of Migāsāḷā" refers to the story of the laywoman named Migāsāḷā. Some, seeing this story, do not approve of the view of the Mahāaṭṭhakathā. They approve of the view of Mahāsivatthera. "Of one who is not celibate" means of one who has not abstained from sexual intercourse. "Declared to be a once-returner" means that when he passed away, that brahmin, having attained the state of a once-returner here, was reborn in the Tusita heaven; thus, his once-returner status was declared by the Buddha. "By way of attainment" means by way of gaining the state of a once-returner. But the intention is not "by way of attainment while being uncelibate." For even at the time of approaching death, the attainment of higher paths and fruits, along with the establishment of precepts, is not difficult for a sharp-witted noble disciple. By this, the approval of some elders' views is rejected. "Having come to this world only once" means that since going to the other world and then returning here again is established, this person is established as being at most twice in the realm of sensual existence by the pure path-rule. How so? Having attained here, being reborn there, and attaining final Nibbāna here; or having attained there, being reborn here, and attaining final Nibbāna there. The remaining four, however, are understood to be established by the insight-rule. Which four? Having attained here, attaining final Nibbāna here. Having attained there, attaining final Nibbāna there. Having attained here, attaining final Nibbāna there. Having attained there, attaining final Nibbāna here. And among the three stream-enterers here, only one is established as being at most seven times by the path-rule. The remaining two stream-enterers are established by the insight-rule. Among the six once-returners, only two are established by the path-rule. The remaining four are established by the insight-rule. Among those established by the path, there is no mixing of stream-enterers and once-returners. But among those established by insight, there is mixing. When there is no contradiction in meaning, by mere designation In non-mixing, no fault is to be seen. "Having come" by the reading, it is said to mean "coming." But the reading "having come" is more suitable. It means, "one who is of the nature of coming, whose characteristic is coming, becomes a Once-Returner." In "not having come to this state," the same method applies. The state of an Arahant is Arahantship. The path to Arahantship. Those that cause misfortune for the recipient are those that yield little fruit, little benefit. Those that cause fortune are those that yield great fruit, great benefit. The qualities of the virtue aggregate, etc., are the qualities of the virtue aggregate, the concentration aggregate, the wisdom aggregate, the liberation aggregate, and the knowledge-and-vision-of-liberation aggregate. "To those worthy of offerings" means to individuals worthy of offerings. "Foremost" is said to mean the principal, the chief position. One whose foremost quality is faith is "faith-foremost." Similarly, "wisdom-foremost." Why is "energy-foremost" not included here? In the Pāli, it is said: "One who is carried by faith develops the path," "One who is carried by wisdom develops the path." But it is not said: "One who is carried by energy develops the path." Therefore, it is not included. But why is it not said: "One who is carried by energy develops the path"? It is said: For one developing the path, at the beginning, the task of abandoning wrong views and doubt is great. Why? Because they are the root of suffering. There, faith and doubt are two direct opposites. In the object where faith settles, doubt does not exist. In the object where doubt settles, faith does not exist. Similarly, wisdom and wrong views are direct opposites. Where there is wisdom, there is no wrong view. Where there is wrong view, there is no wisdom. Moreover, faith, in its own domain, dispels wrong view. There is no need to speak of wisdom dispelling doubt. Therefore, the meditator who has begun, by merely an unshakable confidence in impermanence, etc., abandons wrong views and doubts, and attains the state of a faith-follower, and having become more firmly serene, the state of one liberated by faith. By making impermanence, etc., fit for contemplation through wisdom, and having seen more clearly the state of a Dhamma-follower, one attains the state of one who has attained right view and is liberated by wisdom. But energy of wrong view and doubt is not even an opponent. Rather, indeed, of them it is a helper, and a burden-bearer. For energy has the characteristic of upholding. It upholds faith, upholds wisdom, upholds wrong view, and even upholds doubt. How then, by its own nature, will it be able to abandon wrong views and doubts? Therefore, in this place, "energy-bearer" and "energy-burdened" are not said. But in the body-witness, faith and wisdom are of equal strength. And energy itself, standing in the place of right exertion, strengthens both of them. And that person, by the strength of both, having abandoned wrong views, doubts, and so on, attains the state of a body-witness. Or, having produced the eight liberations, attains the state of one liberated in both ways. But in these two persons, the strength of energy is very evident. Therefore, these two should be called "energy-dominant," not "energy-burdened." The four paths are: difficult practice, slow direct knowledge. Difficult practice, swift direct knowledge. Pleasant practice, slow direct knowledge. Pleasant practice, swift direct knowledge. The three liberations are: liberation through emptiness. Liberation through signlessness. Liberation through desirelessness. Here, regarding "three who attain Nibbāna in the interim": not reaching the end of the lifespan, but in the interim having attained Nibbāna from defilements, is called an interim Nibbāna-attainer. He is of three kinds: one who attains Nibbāna in the first part of the lifespan, in the second part, and in the third part. These three are called interim Nibbāna-attainers.