Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of the Numerical Discourses

Commentary on the Book of the Fives

1.

The First Fifty

1.

The Chapter on the Trainee’s Powers

1.

Commentary on the Saṃkhitta Discourse

1. In the first of the Book of Fives, "the powers of the seven trainees" means the powers of a trainee. In the power of faith and so on, "one does not waver regarding faithlessness" - this is the power of faith. "One does not waver regarding shamelessness" - this is the power of shame. "One does not waver regarding moral fearlessness" - this is the power of moral fear. It does not waver regarding idleness - this is the power of energy. "Power of wisdom" means one does not waver regarding ignorance. "Therefore" means because these are the powers of the seven trainees, therefore.

2.

Commentary on the Vitthata Discourse

2. In the second, in "by bodily misconduct" and so on, the instrumental case is used in the accusative sense; the meaning is that one is ashamed of bodily misconduct and so on, which are things to be ashamed of - one is ashamed, one is disgusted. In the description of moral fear, the instrumental case is used in the causal sense; the meaning is that one has moral fear, one fears, because of bodily misconduct and so on, which are the causes of moral fear.

"Putting forth strenuous energy" means one whose energy has been exerted, whose mind has not drawn back. "For the abandoning" means for the purpose of abandoning. "For the acquisition" means for the purpose of attainment. "Steadfast" means endowed with the strength of energy. "Of firm effort" means of steady effort. "Not shirking the responsibility regarding wholesome mental states" means one who has not laid down the responsibility regarding wholesome mental states, one whose energy has not drawn back.

"That discerns rise and fall" means that which discerns the rise and fall of the five aggregates, that which is capable of penetrating both rise and fall. "Endowed with wisdom" means endowed with both insight wisdom and path wisdom. "Noble" means that which stands far from mental defilements by way of suppression and by way of eradication, that which is pure. "Penetrative" means it is called penetrative because it pierces through; the meaning is endowed with that. Therein, path wisdom, by way of eradication, pierces and breaks through the mass of greed, the mass of hate, and the mass of delusion never before pierced, never before broken through - thus it is penetrative; insight wisdom is penetrative by way of substitution of opposites; because it leads to the attainment of path wisdom, it is fitting to call that insight "penetrative." "Leading rightly to the complete destruction of suffering" - here too, path wisdom is called "leading rightly to the complete destruction of suffering" because it goes, consuming the suffering of the round of rebirths and the suffering of mental defilements by right cause and method; insight wisdom, consuming the suffering of the round of rebirths and the suffering of mental defilements by way of substitution of opposites, goes - thus it is leading to the destruction of suffering. Or it should be understood as leading to the destruction of suffering because it leads to the attainment of path wisdom that leads to the destruction of suffering. Thus in this discourse, the five powers have been spoken of only as mixed, and likewise in the fifth.

6.

Commentary on the Samāpatti Discourse

6. In the sixth, "attainment of the unwholesome" means the attaining of an unwholesome mental state; the meaning is the state of being endowed with that. "Pervades and remains" means having enveloped, it remains.

7.

Commentary on the Kāma Discourse

7. In the seventh, "delighted in sensual pleasures" means delighted and fond of sensual pleasures as objects and sensual pleasures as defilements. "Sickle and carrying-pole" means both the sickle for reaping grass and the carrying-pole for carrying grass. "Son of good family" means a son of good family by conduct. "Having left behind" means having given up. "Fitting to say" means proper to say. "Obtainable" means easily obtained, possible to obtain. "Inferior sensual pleasures" means the sensual pleasures of the five low families. "Middling sensual pleasures" means the sensual pleasures of middling beings. "Superior sensual pleasures" means the sensual pleasures of kings, royal ministers, and chief ministers. "Go by the term 'sensual pleasures'" means they go by the term 'sensual pleasures' by the influence of desiring and by the influence of what is to be desired. "Has grown up" means has become old. "Mature in wisdom" means endowed with proper wisdom. "Self-guarded" means guarded and protected by oneself, or capable of guarding and protecting oneself. "Not fit for negligence" means not proper to be negligent. "What is to be done by faith has not been done" means what is proper to be done by faith in wholesome mental states, that has not been done. The same method applies to the remaining terms as well. "I am now without concern for that monk, monks" shows that when what is to be done by faith and so on has been done, and that person has been established in the fruition of stream-entry, "I am without concern." In this discourse, the path of stream-entry is spoken of.

8.

Commentary on the Cavana Discourse

8. In the eighth, "the Good Teaching" means the Good Teaching of the Dispensation. "Faithless" means devoid of both kinds of faith - faith of conviction and faith of leaping forward. "Passes away, is not established" means he passes away from the virtues in this Dispensation; he is not able to become established. Thus in this discourse, non-establishment and establishment have been spoken of.

9.

Commentary on the First Agārava Discourse

9. In the ninth, "he has no respect" means disrespectful. "He has no deference" means not deferential, without seniority, of improper conduct. The remainder here is just as in the former.

10.

Commentary on the Second Agārava Discourse

10. In the tenth, "incapable" means an unsuitable vessel. "Growth" means increase. "Increase" means the state of steadfastness through being firmly rooted. "Expansion" means the state of greatness. The remainder is clear everywhere.

The Chapter on the Learner's Powers is first.

2.

The Chapter on Powers

1.

Commentary on the Ananussuta Discourse

11. In the first of the second, "Formerly I, monks, regarding things not heard before" means I, monks, formerly regarding the four truths not heard before. "I acknowledge having attained the perfection of the conclusion through direct knowledge" means having directly known through the performing of the sixteenfold function by means of the four paths in regard to the four truths, I acknowledge having reached the far shore of the perfection of the conclusion - the state of having fulfilled one's obligations because of the completion of all functions - he shows his own unfailing quality at the seat of the great enlightenment. "Of the Tathāgata" means of the Tathāgata for eight reasons. "Powers of the Tathāgata" means powers of knowledge that have gone, that have occurred, just as they should be gone by them. "A distinguished position" means the foremost position. "Lion's roar" means a fearless roar. "The divine wheel" means the foremost wheel. "Sets in motion" means speaks.

2.

Commentary on the Peak Sutta

12. In the second, "powers of a trainee" means the powers of knowledge of trainees. "Foremost" means the highest. "Binding factor" means it holds together the remaining powers just as the pinnacle holds together the rafters. "Unifying factor" means it makes those very powers firm and compact.

3.

Commentary on the Saṃkhitta Discourse

13. In the third, therein, "one does not waver regarding unmindfulness" - this is the power of mindfulness. "One does not waver regarding restlessness" - this is the power of concentration.

4.

Commentary on the Vitthata Discourse

14. In the fourth, "with mindfulness and discretion" - here, discretion is called wisdom; it is taken in the sense of being a support for mindfulness.

5.

Commentary on the To Be Seen Discourse

15. In the fifth, to speak of mundane and supramundane states each within its own domain, he said beginning with "And where, monks, should the power of faith be seen?" For just as when five companions - four merchant's sons and a king, the king being the fifth - having descended into the street thinking "We shall celebrate the festival," at the time of going to the house of one merchant's son, the other four sit in silence, and only the owner of the house manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." At the time of going to the house of the second, third, and fourth, the other four sit in silence, and only the owner of the house manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." Then, last of all, at the time of going to the king's house, although the king is the lord everywhere, yet at this time, in his own house alone, he manages, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." Just so indeed, among the powers with faith as the fifth, when those companions, as it were, enter the process together - that is, when they arise with a single object - just as in the house of the first the other four sit in silence and only the owner of the house manages, so, having reached the factors of stream-entry, the power of faith alone, having the characteristic of decision, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the second the other four sit in silence and only the owner of the house manages, so, having reached the right strivings, the power of energy alone, having the characteristic of exertion, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the third the other four sit in silence and only the owner of the house manages, so, having reached the establishments of mindfulness, the power of mindfulness alone, having the characteristic of establishing, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the fourth the other four sit in silence and only the owner of the house manages, so, having reached meditative absorption and deliverance, the power of concentration alone, having the characteristic of non-distraction, is the foremost, the forerunner, and the remaining ones follow along with it. But last of all, at the time of going to the king's house, just as the other four sit in silence and only the king manages in the house, just so, having reached the noble truths, the power of wisdom alone, having the characteristic of understanding, is the foremost, the forerunner, and the remaining ones follow along with it. Thus here the five powers have been spoken of as mixed. The sixth is of clear meaning. Thus in the preceding chapter and here, in the eight discourses, only the powers of a trainee have been spoken of. But the Elder Mahādatta, the dweller at Karaṇḍakola, said: "In the four discourses below, the powers of a trainee have been spoken of; in the four above, the powers of one beyond training."

7.

Commentary on the First Discourse on Welfare

17. In the seventh, morality and the rest were spoken of in a mixed manner only. "Liberation" means the liberation of the fruition of arahantship only. Knowledge and vision of liberation is reviewing knowledge; that is mundane only.

8-10.

Commentary on the Second Discourse on Welfare and So On

18-20. In the eighth, one who is immoral yet very learned is spoken of, in the ninth, one of little learning and immoral, in the tenth, one who is very learned and has eliminated the mental corruptions.

The Chapter on Powers is second.

3.

The Chapter on Five Factors

1.

Commentary on the First Agārava Discourse

21. In the first of the third, "not courteous" means endowed with a dissimilar, unlike livelihood. "Fundamentals of conduct" means morality laid down by way of duties, being the highest conduct. "Trainee state" means the morality regulated for a trainee. "Moralities" means the four great moralities. "Right view" means insight right view. "Right concentration" means both path-concentration and fruition-concentration. In this discourse, morality and so on have been spoken of as mixed.

2.

Commentary on the Second Agārava Discourse

22. In the second, "aggregate of morality" means the heap of morality. In the remaining two as well, the same method applies. But these three aggregates too were spoken of as mixed only.

3.

Commentary on the Upakkilesa Sutta

23. In the third, "nor luminous" means nor radiant. "And is brittle" means having the intrinsic nature of breaking apart. "Iron" means black metal. "Copper" means setting aside the four mentioned here, the remaining metal. "Sajjha" means silver. "Of the mind" means of the wholesome consciousness of the four planes. Let them be impurities of the three-plane for now; how are they impurities of the supramundane? By not allowing it to arise. For to the extent that they do not allow it to arise, to that very extent they are called impurities of both the mundane and the supramundane. "And is brittle" means having the intrinsic nature of breaking apart by way of reaching the state of being crushed to bits regarding the object. "Rightly becomes concentrated for the elimination of mental corruptions" means it becomes concentrated by cause, by reason, for the purpose of arahantship, which is termed the elimination of mental corruptions. To that extent, having purified the mind, he shows one who has eliminated the mental corruptions, established in arahantship. Now, showing the penetration of direct knowledge for him, he said beginning with "towards whatever." That is of manifest meaning only.

4.

Commentary on the Discourse on the Immoral

24. In the fourth, "with its proximate cause destroyed" means with its decisive support destroyed, with its cause destroyed. "Knowledge and vision of things as they really are" means young insight beginning with the knowledge of discerning mentality-materiality. "Disenchantment and dispassion" means disenchantment and dispassion. Therein, disenchantment is strong insight, dispassion is the path. "Knowledge and vision of liberation" means fruition-liberation and reviewing knowledge.

5.

Commentary on the Discourse on the Unsupported

25. In the fifth, "right view" means insight right view. In the passage beginning with "having liberation of mind as its fruit," "liberation of mind" means the concentration of path and fruition. "Liberation by wisdom" means fruition knowledge. "Supported by morality" means supported by morality, safeguarded. "Supported by learning" means supported by great learning. "Supported by discussion" means supported by discussion of the Teaching. "Supported by serenity" means supported by unified focus of mind.

Now, for the elucidation of this meaning, a man should be illustrated who, having planted a sweet mango seed, having made a boundary all around, having poured water from time to time, having cleaned the roots from time to time, having removed fallen insects from time to time, and having pulled out spider webs from time to time, tends the mango tree. For that man's planting of the sweet mango seed should be seen as insight right view; the making of the boundary as supporting by morality; the pouring of water as supporting by learning; the cleansing of the roots as supporting by discussion; the removal of insects as supporting by serenity by way of clearing the obstacles to meditative absorption and insight; the pulling out of spider webs as supporting by powerful insight; just as a tree thus supported quickly grows and gives fruit, so it should be understood that the fundamental right view supported by these factors beginning with morality quickly grows by means of the path and gives the fruit of liberation of mind and liberation by wisdom.

6.

Commentary on the Discourse on the Bases of Liberation

26. In the sixth, "planes of liberation" means causes of liberation. "Where" means in those planes of liberation. "The Teacher teaches the Teaching" means he teaches the Teaching of the four truths. "One who experiences the meaning" means of one who knows the meaning of the Pāḷi text. "One who experiences the Teaching" means of one who knows the Pāḷi text. "Gladness" means young rapture. "Rapture" means strong rapture that has become a mode of satisfaction. "Body" means the mental body. "Becomes calm" means is allayed. "Feels happiness" means obtains happiness. "The mind becomes concentrated" means becomes concentrated through the concentration of the fruition of arahantship. For this one, while listening to that Teaching, knows the meditative absorptions, insight, path and fruitions at each point as it comes; for him knowing thus, rapture arises. He, not allowing that rapture to draw back in between, having become one practising the access meditation subject, having developed insight, attains arahantship. With reference to that it was said - "The mind becomes concentrated." The same method applies in the remaining ones too. But this is the distinction - "Sign of concentration" means among the thirty-eight objects, a certain concentration itself is the sign of concentration. In "rightly grasped" and so on, it has been well grasped by one learning the meditation subject in the presence of a teacher, well attended to, well considered. "Thoroughly understood with wisdom" means well made evident through wisdom. "In that teaching" means in that teaching of the Pāḷi text on the meditation subject. Thus in this discourse, all five planes of liberation have been spoken of as bringing to arahantship.

7.

Commentary on the Concentration Sutta

27. In the seventh, "immeasurable" means supramundane, devoid of states that create measure. "Prudent and mindful" means having become endowed with discretion and mindfulness. "Five knowledges" means five reviewing knowledges. "Arise individually" means they arise within oneself. In "this concentration is pleasant in the present" and so on, the concentration of the fruition of arahantship is intended. Some say it is also the concentration of the path. For it is pleasant in the present because of its pleasantness at each and every moment of attainment; it has pleasant results in the future because each former is a condition for each latter concentration-happiness; it is noble because of being far from mental defilements; it is spiritual because of the absence of the bait of sensual pleasure, the bait of the round of rebirths, and the bait of the world. It is not practised by inferior persons because of being practised by great persons such as the Buddha and others. It is peaceful because of the tranquillity of its factors, the tranquillity of its object, and the tranquillity of the disturbance of all mental defilements; it is sublime in the sense of not causing torment. It is obtained through tranquillity because of being obtained through the cessation of mental defilements, or because of having obtained the state of cessation of mental defilements. For "tranquillised" and "tranquillity" are one in meaning. Or it is obtained through tranquillity because of being obtained by a Worthy One whose mental defilements have been tranquillised; it is attained to unification because of being attained through unification, or because of having attained unification itself. Unlike concentration that is not well-practised and has mental corruptions, it is not reached by forceful suppression and restraint because it has not been attained by suppressing opposing states and warding off mental defilements through exertion, with effort, with a striving mind. Because of having attained the expansion of mindfulness when entering that concentration or emerging from it, one enters mindfully and emerges mindfully. Or one enters mindfully and emerges mindfully according to the predetermined time limit. Therefore, whatever knowledge arises here individually, not relying on others, for one who reviews thus: "This concentration is pleasant in the present and has pleasant results in the future" - that is one knowledge. The same method applies in the remaining cases. Thus these five knowledges arise individually.

8.

Commentary on the Discourse on the Fivefold

28. In the eighth, "of a noble one" means of one who stands far from mental defilements abandoned by way of suppression. "I will teach the development" means I will make known the cultivation, the growth. "This very body" means this body born of impurity. "Drenches" means moistens, steeps, makes rapture and happiness occur everywhere. "Steeps" means flows all around. "Fills" means fills as if filling a bellows with air. "Pervades" means touches all around. "Of his entire body" means there is no place whatsoever in this monk's body with all its parts, even a spot as tiny as an atom, pervaded by skin, flesh, and blood at the place where the continuity of what is clung to occurs, that is not touched by the happiness of the first meditative absorption.

"Skilled" means clever, competent to make, prepare, and knead bath powder. "In a bronze dish" means in a vessel made of whatever metal. But an earthenware vessel is not firm; it breaks when one kneads in it. Therefore he does not show that. "Sprinkling again and again" means having sprinkled again and again. "Might knead" means having taken the bronze dish with the left hand, sprinkling again and again a proper measure of water with the right hand, while rubbing, he would make a ball. "Permeated with moisture" means permeated by the moisture of water. "Pervaded by moisture" means encompassed by the moisture of water. "Within and without" means together with the inner part and the outer part, pervaded by the moisture of water everywhere in every place - this is the meaning. "Does not drip" means water does not drip drop by drop; it is possible to take it up with the hand or with two fingers, and even to make it into a waist-pouch - this is the meaning.

In the simile of the happiness of the second meditative absorption, "a spring" means one whose water has sprung up, not water that has burst up from below and rises. But the meaning is water that springs up from within itself. "Inflow" means a channel of arrival. "Rain god" means a cloud. "From time to time" means at each time, the meaning is either fortnightly or every ten days. "Showers" means rain. "Were not to send down" means were not to let in, the meaning is were not to rain. "Cool streams of water having sprung up" means cool streams of water having sprung up while filling that lake. For water rising up from below, having risen up, agitates the water as it breaks; water entering from the four directions agitates the water with old leaves, grass, sticks, twigs, and so on. Rain water agitates the water with the falling of streams and water bubbles; but having become settled, the water arising as if created by supernormal power pervades this area - there is no such thing as "it does not pervade this area." Therefore there is no place called unpervaded. Therein, the lake is like the material body, the water is like the happiness of the second meditative absorption; the remainder should be understood by the former method.

In the simile of the happiness of the third meditative absorption, "a pond of water lilies" means water lilies are present here. The same method applies to the remaining two terms as well. And here, among white, red, and blue, whatever waterlily is simply a waterlily. A white lotus has fewer than a hundred petals; a lotus has a hundred petals. Or, without the restriction on petals, a white one is a lotus, a red one is a white lotus - this is the judgment here. "Not risen above the water" means not risen from the water. "Nourished while submerged within" means having been submerged within the surface of the water, they are nourished; the meaning is they grow. The remainder should be understood by the former method.

In the simile of the fourth meditative absorption, regarding "with a pure and bright mind" - here it should be understood that "pure" is in the sense of being free from impurities, and "bright" is in the sense of being luminous. "With a white cloth" - this is stated for the purpose of showing the pervading of temperature. For with a soiled cloth there is no pervading of temperature, but with one washed and purified at that very moment the pervading of temperature is powerful. For in this simile, the material body is like the cloth, and the happiness of the fourth meditative absorption is like the pervading of temperature. Therefore, just as for a well-bathed man who has wrapped himself in a pure cloth up to the head and is seated, the temperature from the body pervades the entire cloth, and there is no part of the cloth unpervaded, so too, by the happiness of the fourth meditative absorption, there is no part of the monk's material body unpervaded - thus the meaning here should be understood. Or alternatively, the consciousness of the fourth meditative absorption itself is like the cloth, and the matter originating from it is like the pervading of temperature. For just as even when the white cloth does not touch the body at some places, the body is pervaded everywhere by the temperature originating from it, so too, by the subtle matter originated from the fourth meditative absorption, the monk's body is pervaded everywhere - thus the meaning here should be understood.

"The sign of reviewing" means the reviewing knowledge itself. "Rightly grasped" means just as the meditative absorptions, insight, and paths are well grasped by him, so the sign of reviewing is well grasped by repeated signs of reviewing. "One person might review another" means one person reviews another single person, for indeed oneself is not obvious to oneself. "One standing might review one seated" means even to one standing, one who is seated is obvious; therefore it was said thus. The same method applies in the remaining ones too. "Water jar" means a water pot with a girdle. "Filled to the brim" means evenly filled. "So that a crow could drink from it" means drinkable by a crow having sat down on the rim without even bending its neck.

"On level ground" means on even ground. But in "one might plant seeds on level ground, in a good field, with stumps removed," here "level ground" has come in the sense of smooth ground. "At a crossroads" means at the place where two highways have pierced through and met. "A chariot harnessed to thoroughbreds" means a chariot with trained horses. "With goad lying ready" means a goad placed crosswise resting on a support, such that it can be taken by one standing after having mounted the chariot. "A trainer" means a horse trainer. "He who drives horses to be tamed" is a charioteer of horses to be tamed. "Wherever he wishes" means by whatever road he wishes. "However he wishes" means whatever pace he wishes. "Might drive forward" means he would send it straight ahead. "Might drive back" means he would turn it back.

Having thus spoken of the preliminary work for attainment with the five factors below, and having shown the benefit of well-practised attainment with these three similes, now in order to show the succession of direct knowledges of one who has eliminated the mental corruptions, he said beginning with "If he wishes." That is of manifest meaning only.

9.

Commentary on the Discourse on the Walking Path

29. In the ninth, "one becomes capable of enduring journeys" means one who is going on a long highway endures, is able to accept it. "Capable of striving" means capable of energy. "Concentration attained through walking meditation" means a certain concentration among the eight attainments, attained by one who determines upon walking meditation. "Is long-lasting" means it lasts for a long time. For the sign grasped by one standing disappears for one seated, and the sign grasped by one seated disappears for one lying down. But the sign grasped on a moving object by one who determines upon walking meditation does not disappear whether one is standing, seated, or lying down.

10.

Commentary on the Discourse on Nāgita

30. In the tenth, "loud" because of rising upwards, and "great sound is theirs" because of the heap-like nature - thus "making loud sounds and great sounds." For when those most eminent ones - wealthy warriors, wealthy brahmins, and so on - came having brought great honour, when it was said "Give place to so-and-so, give place to so-and-so," the sound of those speaking to each other thus: "We came first, I came first, there is no place" was both loud and great. "Like fishermen, methinks, at a fish haul" means like fishermen at a fish haul. For indeed, at the selling place of those who had come having taken fish baskets, such a sound arises from the great multitude saying "Give to me, give to me." "Filthy happiness" means impure happiness. "The pleasure of torpor" means the pleasure of sleep. "The happiness of material gain, honour and praise" means happiness arisen in dependence on material gain and honour as well as the speaking of praise.

"Inclined towards that will go" means they will go to that very place where the Blessed One has gone; the meaning is that they will indeed follow. "For such, venerable sir, is the Blessed One's morality and wisdom" means because such is your morality and knowledge - this is the meaning. "Nor let fame come together with me" means let not fame come together with me either. "Of dear ones" means of dear people. "This is its outcome" means this is the result of the state of being dear. "The pursuit of the sign of foulness" means the pursuit of the meditation subject of foulness. "The sign of beauty" means a desirable object that is a basis for lust. "This is its outcome" means this is the result of that pursuit of the sign of foulness. Thus in this discourse, insight alone has been spoken of in these five instances.

The Chapter on the Fivefold is third.

4.

The Chapter on Sumanā

1.

Commentary on the Sumanā Discourse

31. In the first of the fourth, "the princess Sumanā" means a princess who thus obtained her name by having made great honour and having aspired to an aspiration. For in the time of the Perfectly Self-awakened One Vipassī, when the citizens, having begun to make merit in succession, having obtained the Community headed by the Buddha in dependence on the general, saying "We shall take the Teacher for ourselves even by fighting," the very first day was the general's turn. On that day, the general, having prepared a great gift, placed men all around, saying "Today, guard so that no one else gives even a single morsel of almsfood." On that day, the merchant's wife, weeping, said to her daughter who had come after playing with five hundred young girls - "If, dear daughter, your father were alive, today I would first feed the One of Ten Powers." She said to her - "Mother, do not worry, I shall act in such a way that the Community headed by the Buddha will first partake of our almsfood." Then, having filled a golden bowl worth a hundred thousand with waterless milk-rice, having prepared it with ghee, honey, sugar and so on, having covered it with another bowl, having surrounded it with clusters of jasmine garlands, having made it look like a cluster of garlands, at the time of the Blessed One's entering the village, having lifted it up herself, surrounded by a group of nurses, she went out from the house.

On the road, the general's attendants say, "Mother, do not come from here." Those of great merit indeed have agreeable speech, and it is not possible to reject the words of those who speak again and again. She said, "Little father, grandfather, maternal uncle, why do you not let me go?" "We have been placed here by the general with the instruction 'Do not give solid and soft food to anyone else,' mother." "But do you see solid and soft food in my hands?" "We see a cluster of garlands." "Does your general not allow even making an offering of garlands?" "He does, mother." "Then go away," and having approached the Blessed One, she said, "May the Blessed One accept the cluster of garlands." The Blessed One, having looked at one of the general's attendants, had the cluster of garlands accepted. She, having paid homage to the Blessed One, having made the aspiration, "When I am reborn in this or that existence, may there not be a life of agitation for me; like this jasmine garland, in whatever place I am reborn, may I be dear indeed, and by name may I be Sumanā indeed," having been told by the Teacher "May you be happy," having paid homage, having circumambulated, she departed.

The Blessed One too, having gone to the general's house, sat down on the prepared seat. The general, having taken rice gruel, approached; the Teacher covered the bowl with his hand. "The community of monks is seated, venerable sir." "There is one almsfood obtained by us on the road." Having removed the garland, he saw the almsfood. The junior attendant said - "Master, the woman deceived me by saying 'garlands.'" The milk-rice was sufficient for all the monks, beginning with the Blessed One. The general gave his own gift. The Teacher, having done the meal duty, having spoken a blessing, departed. The general asked, "Who was she that gave the almsfood?" "The millionaire's daughter, master." "That woman is wise; for a man in whose house such a woman dwells, heavenly success is not difficult to obtain." Whom did he bring and establish in the position of chief wife?

She, having taken wealth from her father's house and from the general's house, having given gifts to the Tathāgata as long as life lasted, having performed meritorious deeds, having passed away from there, was reborn in the sensual-sphere heavenly world. At the very moment of rebirth, a rain of jasmine flowers fell, filling the entire heavenly world to a depth reaching the knees. The deities, thinking "This one has come having brought her own name by herself," gave her the name "Sumanā the goddess." She, wandering in the round of rebirths among gods and human beings for ninety-one cosmic cycles, with an unforsaken rain of jasmine flowers in whatever place she was reborn, was named "Sumanā, Sumanā" indeed. But at this time she took conception in the womb of the queen-consort of the king of Kosala. Those five hundred girls too, on that very day, having taken conception in various families, all came forth from their mothers' wombs on the very same day. At that very moment, a rain of jasmine flowers fell to a depth reaching the knees. Having seen that, the king, with a satisfied mind thinking "This one must be one who has formed a resolution in the past," having given her the name Sumanā thinking "My daughter has come having brought her own name by herself," having the city searched thinking "My daughter will not have been reborn alone," having heard "Five hundred girls have been born," had them all raised by himself. Month after month, as they came of age, he said "Bring them and show them to my daughter." Thus she should be understood as one who, having made great honour, having aspired to the aspiration, obtained her name in this way.

When she was seven years old, when Anāthapiṇḍika had had the monastery completed and had sent messengers to the Tathāgata, the Teacher, surrounded by the community of monks, went to Sāvatthī. Anāthapiṇḍika, having gone, said this to the king - "Great king, the coming of the Teacher here is a blessing for us and a blessing for you too. Having had the princess Sumanā, together with five hundred girls, take full pitchers and perfumes, garlands, and so on, send them out to meet the One of Ten Powers." The king, saying "Well done, great millionaire," did so accordingly. She too, having gone in the very manner stated by the king, having paid homage to the Teacher, having venerated him with perfumes, garlands, and so on, stood to one side. The Teacher taught her the Teaching. She, together with five hundred girls, became established in the fruition of stream-entry. Another five hundred girls, five hundred women, and five hundred lay followers too, at that very moment, attained the fruition of stream-entry. Thus on that day, right on the road, two thousand stream-enterers arose.

"She approached the Blessed One" - why did she approach? Because of the desire to ask a question. In the time of the perfectly Self-awakened One Kassapa, it is said, there were two monks who were friends. Among them, one fulfilled the principle of cordiality, one the duties for the refectory. The one fulfilling the principle of cordiality said to the other - "Friend, there is no fruit of what is not given; it is proper to eat having given to others what one has received oneself." The other, however, said - "Friend, you do not know; a gift is not to be allowed to go to waste; it is proper for one taking only enough for one's own sustenance to fulfil the duties for the refectory." Among them, neither was able to bring the other round to his own exhortation. Both, having fulfilled their own practice, having passed away from there, were reborn in the sensual-sphere heavenly world. There, the one fulfilling the principle of cordiality surpassed the other in five respects.

Thus they, wandering in the round of rebirths among gods and human beings, having spent one interval between Buddhas, in this time were reborn in Sāvatthī. The one fulfilling the principle of cordiality took conception in the womb of the queen-consort of the king of Kosala; the other took conception in the womb of her very own attendant woman. Those two people were born on the very same day. On the name-giving day, having bathed them and laid them down in the royal bedchamber, the mothers of both arranged the honour outside. Among them, the one fulfilling the principle of cordiality, having opened his eyes, having seen the great white parasol, the well-arranged royal couch, and the decorated and prepared dwelling, understood "I have been reborn in a royal family." He, reflecting "Having done what action have I been reborn here?" having known "Through the result of the principle of cordiality," reflecting "Where indeed has my companion been reborn?" having seen him lying on a low bed, thinking "This one did not heed my word that 'I am fulfilling the duties for the refectory'; now it is fitting to restrain him in this situation," said "My dear, you did not do as I said." Then what has happened? See my success; I am lying on the royal couch beneath the white parasol; you are lying on a low bed with merely a stiff covering. But why do you have conceit in dependence on this? Is not all this, made with bamboo slats and wrapped in rags, merely the earth element?

Sumanā, having heard their talk, thinking "There is no one near my brothers," going towards them, standing near the door, having heard the word "element," thought "This word 'element' does not exist outside. My brothers must be young gods who were ascetics" - "If I tell my parents 'These ones speak thus,' they will have them removed saying 'These are non-human spirits.' Without telling this matter to anyone else, I shall ask the one who cuts through uncertainty, the supreme goldsmith among men, my father, the great Gotama, the Ten-Powered One himself." Having eaten the morning meal, having approached the king, she said "I shall go to attend upon the Ten-Powered One." The king had five hundred chariots harnessed. For on the surface of the Indian subcontinent only three princesses obtained five hundred chariots from their fathers - the princess Cundī, daughter of King Bimbisāra; Visākhā, daughter of the millionaire Dhanañcaya; and this princess Sumanā. She, having taken garlands of scent, standing in the chariot, surrounded by five hundred chariots, thinking "I shall ask this question," approached the Blessed One.

"Suppose here" means suppose there were here. "One a donor" means one who, having given to another from the gain obtained by oneself, consumes - the one fulfilling the principle of cordiality. "One a non-donor" means one who, without giving to another what is obtained by oneself, consumes - the one fulfilling the duties for the refectory. "For them having become gods" means for them, for these having become gods. "Surpasses" means having overpowered, takes hold of, overwhelms, exceeds. "In authority" means by reason of being the foremost. "In these five respects" means he surpasses by these five reasons, like Sakka the king of gods over the remaining gods. In the passage beginning with "in human" and so on: in life span, like the Elder Mahākassapa, like the Elder Bākula, and like the Elder Ānanda; in beauty, like the Elder Mahāgatimba Abhaya, and like the minister of the storehouse; in happiness, like the son of the Raṭṭhapāla family, like the son of the millionaire Soṇa, and like the boy Yasa; in fame, like Dhammāsoka; likewise in authority - by these five reasons he is exceeding, the foremost.

"Mostly what is requested" means like the Elder Bākula, the Elder Sīvali, the Elder Ānanda, and so on, he mostly uses robes and so on that are requested - by these reasons he is exceeding, the foremost. "That is to say, liberation compared to liberation" means: whatever difference might be spoken of regarding the liberation of one compared to the liberation of the other, I do not say that - this is the meaning. For whether a seven-year-old boy penetrates liberation, or an elder monk of a hundred rains retreats, or a monk, or a nun, or a male lay follower, or a female lay follower, or a god, or Māra, or Brahmā - in the supramundane path that has been penetrated, there is no diversity whatsoever. "It is fitting" means it is proper. "Since indeed" means which indeed.

"Going through the space element" means going through space. "Faithful" means one who has faith in the qualities of the Triple Gem. "Thundering" means roaring. "Garlanded with lightning" means endowed with a lightning creeper moving across the face of the cloud, resembling a garland. "With a hundred peaks" means with a hundred summits; the meaning is endowed with a hundred cloud peaks arisen here and there. "Accomplished in vision" means a stream-enterer. "Surrounded by wealth" means surrounded by wealth being given through the influence of giving, like a flood of water; the meaning is having reached the heavenly world. "After death" means in the world beyond. "Rejoices in heaven" means in whichever heaven he arises, right there he rejoices.

2.

Commentary on the Cundī Discourse

32. In the second, "with five hundred chariots" means having eaten the morning meal, having sent to her father's presence, having had five hundred chariots harnessed, surrounded by them - this is the meaning. "Approached" means thinking "I shall ask about the discussion on questions that took place with my brother," having taken perfumes, garlands, bath powder, and so on, she approached. "Yadeva so hoti" means whenever he is such. Or else, whoever he is. "Morality pleasing to the noble ones" means morality associated with the path and fruition. For those are pleasing to the noble ones; they do not abandon them even in another existence. The remainder should be understood by the method stated in the Aggappasāda Sutta in the Book of Fours.

3.

Commentary on the Uggaha Discourse

33. In the third, "at Bhaddiya" means in the city of Bhaddiya. "In the Jātiyā grove" means in a jungle thicket that was naturally grown and planted, connected as one with the Himalayas; the meaning is that he dwells in that forest in dependence on that city. "As the fourth with himself" means the fourth including himself. But why did he invite the Blessed One as only the fourth with himself? It is said that there was a great blessing ceremony in his house, and there, with great arrangement, many people would assemble. They would be difficult to manage while serving the Community of monks, so he invited him as only the fourth with himself. And moreover this thought also occurred to him - "The young girls, with timid minds in the midst of the great Community of monks while the Teacher is exhorting, would not be able to receive the exhortation." For this reason too he invited him as only the fourth with himself. "Let the Blessed One exhort them, venerable sir" means venerable sir, the Blessed One, let him exhort them, let him exhort them - this is the meaning. For this is the genitive case used in the sense of the dative. "For what would be for them" means whatever exhortation and instruction for them. And having said thus, that millionaire, thinking "These girls, receiving exhortation in my presence, would be embarrassed," having paid homage to the Blessed One, departed.

"Of the husband" means of the husband. "Out of compassion" means dependent on sympathy. "Ones who rise early" means habitually rising before all others. "Ones who retire late" means habitually lying down last of all. For it is not proper for a woman to eat first and ascend the bed to lie down; rather, having fed all the household attendants, having arranged the utensils and equipment, having known which cattle and so on have come and which have not come, having planned the work to be done the next day, having taken the key and signet ring in hand, if there is food, having eaten, if there is not, having had something else cooked, having satisfied everyone, it is proper to lie down afterwards. Even when lying down, it is not proper to sleep until sunrise; rather, having risen before all others, having summoned the slaves and labourers, having planned the work saying "Do this and that work," having had the cows milked, it is proper to do all the duties to be done in the house under one's own supervision. With reference to this meaning he said "ones who rise early, ones who retire late." "Ones who are willing to do what is asked" means habitually looking at the face saying "What shall we do? What shall we do?" "Ones who conduct themselves agreeably" means habitually performing only agreeable actions. "Ones who speak pleasantly" means habitually speaking only pleasant words. "We will venerate" means we will venerate with the offering of the four requisites.

"When they have arrived" means those who have come to one's presence. "We will honour them with a seat and water" means we will honour them with a seat and with water for washing the feet. And here, daily honour should be given to mother and father. But for ascetics and brahmins who have arrived, having given a seat and water for washing the feet, honour should be given.

"Wool" means goat wool. "Therein we will be skilled" means we will be proficient in the disentangling, washing, dyeing, making into skeins and so on of goat wool, and in the rolling, pounding, beating, spinning and so on of cotton. "Endowed with investigation into the means for that" means endowed with investigation that serves as the means in that arrangement of wool and cotton, occurring thus: "At this time, it is proper to do this particular thing." "Able to do and able to arrange" means the meaning is that we will be both fit and capable of doing it ourselves and of having it done by others.

"We will know what has been done as done and what has not been done as not done" means for those who have come having done such and such work for the whole day, for those who have come having done such and such work for half a day, for those who are idle and sitting at home, we will know that such and such should be given and such and such should be done - thus we will know. "And the strength and weakness of the sick" means if, at the time of their sickness, having given them medicine, food, and so on, they do not make the illness comfortable, "These ones, in the time of health, make us do whatever they wish. In the time of sickness they do not even know of our existence" - thus, becoming dispassionate, they afterwards do not perform their duties, or they perform them badly. Therefore, having known their strength and weakness, we will know what should be given and what should be done - thus he shows that you should train in this way. "Solid and soft food of his" means solid food and soft food of his, of the people belonging to the household. "According to their due share" means by the share to be received, the meaning is in accordance with each one's own portion to be obtained. "We will distribute" means we will give. "We will safeguard" means we will accomplish.

"Not gamblers" means not gamblers by way of gambling with men or gambling with liquor. "Not thieves" means not thieves, not robbers. "Not drunkards" means not drunkards by way of addiction to liquor and so on.

Having thus concluded the discourse, now taking the pinnacle with verses, he said beginning with "He who supports her always." Therein, "supports" means nourishes, looks after. "One who brings all desires" means one who gives all desires. "A good woman" means a good woman. "Thus conducts herself" means having fulfilled this much duty, she conducts herself. "The Agreeable gods are those" means the Nimmānaratī gods. For they, having created whatever form they wish, because of delighting therein, are called both Nimmānaratī and Agreeable.

4.

Commentary on the Sīha the General Discourse

34. In the fourth, "visible here and now" means to be seen by oneself. "A donor" means a hero in giving. He does not stand on mere faith alone, but is also able to relinquish - this is the meaning. "A master of giving" means whatever gift he gives, he gives as its master, not as a slave, not as a friend. For whoever himself eats what is sweet and gives to others what is not sweet, he gives having become a slave of the gift, which is reckoned as the thing to be given. Whoever gives the very same thing that he himself eats, he gives having become a friend. But whoever sustains himself with whatever and gives what is sweet to others, he gives having become a master, a chief, an owner. With reference to such a one it was said - "A master of giving."

"Unabashed" means not become powerless. "Confident" means one who has attained knowledge and pleasure. "Having attained the company" means having gone to the state of being together, to oneness. "Having made opportunity" means by whatever action there is opportunity there, because of that having been done, they have made opportunity. But since that is indeed wholesome, therefore it is said "having made merit." "Are glad" means they rejoice and are delighted. "Of the unattached one" means of the Tathāgata who is independent. "Such a one" means of one who has attained the characteristic of such-likeness.

5.

Commentary on the Benefits of Giving Discourse

35. In the fifth, "one does not depart from the duties of a householder" means one is of unbroken five precepts. "Following the Teaching of the virtuous" means following the Teaching of good persons, of great men. "The peaceful associate with him" means good persons - Buddhas, Individually Enlightened Ones, and disciples of the Tathāgata - associate with him.

6.

Commentary on the Timely Giving Discourse

36. In the sixth, "timely gifts" means fitting gifts, appropriate gifts; the meaning is suitable gifts. "New crops" means the first crops. "New fruits" means the first fruits arisen first from the park. "First establishes them among the virtuous" means having first given to the virtuous, one afterwards consumes them oneself. "Bountiful" means one who knows what is spoken. "Given in proper time" means given at the fitting and appropriate time. "Rejoice" means standing to one side, they rejoice. "Service" means they perform attendant's work with the body. "With a non-regressing mind" means with a mind free from dissatisfaction. "Where what is given is of great fruit" means in whichever place what is given is of great fruit, there one should give.

7.

Commentary on the Food Discourse

37. In the seventh, "gives life" means gives the gift of life. "Beauty" means bodily beauty. "Happiness" means bodily and mental happiness. "Strength" means bodily strength. "Discernment" means fitting and ready discernment.

8.

Commentary on the Faith Discourse

38. In the eighth, "have compassion" means they help. "A great tree with a trunk" means like a great tree accomplished in trunk. "In a delightful place" means in a delightful gathering place. "Those needing shade go for shade" means those who are desirous of shade approach the shade. "Humble in conduct" means of humble conduct. "Non-obstinate" means devoid of the obstinacy of wrath and conceit. "Gentle" means endowed with meekness, with pure morality. "Kindly in speech" means one who speaks in a friendly manner.

9.

Commentary on the Son Discourse

39. In the ninth, "having been supported, he will support us" means supported and looked after by us through breast-milk feeding, growth of hands and feet, and so on, he will support us in old age through washing of hands and feet, bathing, giving of rice gruel, meals, and so on. "Or he will do our duties for us" means having set aside his own work, he will go and do the duties that have arisen for us in the royal court and so on. "The family lineage will stand for a long time" means when a son protects without destroying our property - fields, sites, unwrought gold, gold and so on - the family lineage will stand for a long time; or he will continue without interrupting the ticket meals and so on established by us, and thus too our family lineage will stand for a long time. "He will proceed as an heir" means by practice conforming to the family lineage, making himself worthy of inheritance, he will proceed to receive our property as inheritance. "He will give offerings" means having made a transference of merit, from the third day onwards he will give gifts.

"The peaceful, good persons" - in this instance, those who are peaceful and good persons by right practice towards mother and father should be understood. "Recollecting what was done before" means recollecting the virtue done first by mother and father. "One who follows exhortation" means the doer of the exhortation given by mother and father. "One who nourishes those who supported him" means one who nourishes those by whom he was supported. "Praiseworthy" means he is to be praised by the great multitude of people in this very life.

10.

Commentary on the Son of the Great Wealthy Man Discourse

40. In the tenth, "great sal trees" means great trees. "They grow with branches, leaves and foliage" means they grow with small branches and with foliage reckoned as leaves. "In the forest" means in an uninhabited place. "In a great wood" means in a great forest, a wilderness. The remainder is of manifest meaning everywhere.

The Chapter on Sumana is fourth.

5.

The Chapter on King Muṇḍa

1.

Commentary on the Ādiya Discourse

41. In the first of the fifth, "reasons for acquiring wealth" means the reasons for which wealth should be taken up. "Acquired through industrious effort" means acquired through energy termed as industriousness. "Gathered by the strength of the arms" means accumulated by the strength of the arms. "Earned by the sweat of the brow" means produced by shedding sweat. "Righteous" means in accordance with the Teaching. "Righteously obtained" means obtained without violating the ten wholesome actions. "Satisfies" means makes one satisfied and fat. The remainder here should be understood by the method stated in the Book of Fours. The second is of clear meaning.

3.

Commentary on the Desirable Discourse

43. In the third, "the practice conducive to life" means the meritorious practice beginning with giving, morality, and so on. The same method applies in the remaining ones too. "Through the full realization of benefit" means through the achievement of benefit, through the attainment of benefit - this is what is said.

4.

Commentary on the Giver of the Agreeable Discourse

44. In the fourth, "Ugga" means one who received this name on account of being risen in virtues. "Sāla-flower solid food" means solid food resembling sāla flowers, made from rice flour mixed with the four sweets. For that is made with visible stalks, leaves, and stamens, cooked in ghee combined with ingredients beginning with cummin seed, with the ghee removed, filled into bowls, scented with fragrance, covered, sealed, and set aside. He, having drunk the rice gruel, said this wishing to give it to the Blessed One who was seated in the interval between meals. "The Blessed One accepted" - this is merely by way of the Teaching; but the lay follower gave that to the Blessed One and to five hundred monks. And just as that, so too with the pork and so on. Therein, "with ripe jujube fruit" means with ripe jujube fruit. "Pork" means one-year-old pork cooked having been combined with sweet-flavoured jujube fruits together with ingredients beginning with cummin seed. "With oil removed" means with the oil removed. "Nāliya vegetable" means nāliya vegetable that has been kneaded together with rice flour, cooked in ghee combined with cummin seed and so on, mixed with the four sweets, scented with fragrance, and set aside. "This is not allowable for the Blessed One" - here it is said that with reference to what is not allowable, even what is allowable is not allowable; but the millionaire, having had all that brought and made into a heap, having sent whatever was not allowable to the market place, gave allowable articles for use and consumption. The sandalwood plank was not very large, two and a half cubits in length, one and a half cubits in breadth, but because of being an article of excellent substance, it was very costly. The Blessed One, having accepted that, having had it cut into fragments, had it given to the monks for the purpose of grinding eye ointment.

"Among those who are upright" means among those who are straight in body, speech, and mind. "By desire" means by affection. In the passage beginning with "given up," "given up" is by way of relinquishment. "Released" is by the state of liberated generosity. "Not grasped" means not grasped by the mind, by the state of having a mind without expectation. "Like a field" means similar to a field in the meaning of growing.

"A certain mind-made" means a group of gods in one of the Pure Abodes, reborn through the mind of meditative absorption. "According to your intention" means according to your disposition. What does he ask by this? It is said that his disposition during the time of being a human was for the sake of arahantship; he asks: "I ask about that." The young god too, because of having attained arahantship, said "Truly it is according to my intention, Blessed One." "Wherever he is reborn" means wherever he arises, whether in the three kinds of family success or in the six sensual heavens, there he becomes long-lived and glorious. The fifth should be understood by the method stated in the Book of Fours. The sixth and seventh are of manifest meaning only.

8.

Commentary on the Unobtainable States Discourse

48. In the eighth, "unobtainable" (alabbhanīyāni) means not to be obtained, not possible to obtain. "States" (ṭhānāni) means reasons. "May what is subject to ageing not age" (jarādhammaṃ mā jīrī) means may that which has the intrinsic nature of ageing in me not age. The same method applies to the remaining terms as well. "Would not be agreeable" (nacchādeyya) means it would not be pleasing. "Has pulled out" (abbuhī) means has removed.

"When" (yato) means at whatever time. "In misfortunes" (āpadāsu) means in dangers. "Does not tremble" (na vedhati) means does not waver and does not bewail. "One who knows the judgment of benefit" (atthavinicchayaññū) means one skilled in the judgment of the reason and benefit. "As before" (purāṇaṃ) means just as of old, due to being unchanging. "By recitation" (jappena) means by the speaking of praise. "By incantation" (mantena) means by the recitation of powerful incantations. "By well-spoken words" (subhāsitena) means by the speaking of well-spoken words. "By giving" (anuppadānena) means by the giving of a hundred or a thousand. "Or by tradition" (paveṇiyā vā) means or by family lineage; the meaning is by the speaking of tradition thus: "This is practised by our tradition, this is not practised." "In whatever way, wherever one might obtain benefit" (yathā yathā yattha labhetha atthaṃ) means among these recitations and so on, by whatever means, in whatever place, one might obtain the benefit of non-ageing and so on of what is subject to ageing and so on. "In that way, there one should strive" (tathā tathā tattha parakkameyya) means by that means, in that place, one should make effort. "Action is firm" (kammaṃ daḷhaṃ) means action leading to the round of rebirths has been firmly accumulated by me; having thus reviewed, thinking "What can I do now?" one should endure.

9.

Commentary on the Kosala Discourse

49. In the ninth, "whispering" (upakaṇṇake) means at the base of the ear. "Unhappy" (dummano) means with a troubled mind. "With drooping shoulders" (pattakkhandho) means with fallen shoulders. "Brooding" (pajjhāyanto) means pondering. "Without response" (appaṭibhāno) means having become bereft of inspiration. The remainder is the same as the method stated below.

10.

Commentary on the Nārada Discourse

50. In the tenth, "infatuated" (ajjhomucchita) means excessively infatuated, having swallowed, having brought to completion, endowed with excessive craving of the intrinsic nature of grasping. "With great royal pomp" means with great royal majesty; the meaning is surrounded by eighteen guilds, he departed with great royal power. "Truly" (taggha) is an indeclinable particle used in a definitive sense; the meaning is definitively the removal of the dart of sorrow. Thus the king, having heard this exhortation, established therein, having exercised the kingdom righteously and impartially, was destined for heaven.

The Chapter on King Muṇḍa is fifth.

The first fifty is finished.

2.

The Second Fifty

1.

The Chapter on the Mental Hindrances

1.

Commentary on the Āvaraṇa Discourse

51. In the first of the second, "obstructions" by way of obstruction. "Mental hindrances" by way of mental hindrance. "They climb over the mind" means that which climbs over the mind. "Weakeners of wisdom" means they make weak in the sense of preventing the arising of both insight wisdom and path wisdom. Or whatever wisdom arises mixed up with these, they make that weak - this too is "weakeners of wisdom." "With weak" means devoid of power because of being enveloped by the five mental hindrances. "A super-human achievement, a distinction of knowledge and vision worthy of the noble ones" means human achievements reckoned as the ten wholesome courses of action, and beyond that, a distinction of knowledge and vision capable of producing the noble state. "Able to carry things away" means able to carry what should be carried. "Plough-channels" means irrigation channels. For they are called "plough-channels" because of their resemblance to ploughs and because they are dug by ploughs.

"Just so" - here the stream should be seen as like insight knowledge; the time of opening the plough-channels on both sides as like the time of releasing restraint at the six doors; the time of the water being distracted, dispersed, and scattered in the middle of the river when an obstruction is made by pounding tree stumps and blocking with straw, grass, and clay, as like the time of being enveloped by the five mental hindrances; the time of the water whose force has been destroyed being unable to drag along grass, straw, and so on and reach the ocean when an obstruction is made, should be understood as like the time of being unable to destroy all unwholesome states by insight knowledge and reach the ocean of Nibbāna. The explanation for the bright side should be made by the reversal of what has been stated. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of. The second is of clear meaning.

3.

Commentary on the Factors for Striving Discourse

53. In the third, "factors for striving": striving is called the state of striving; one for whom there is striving is one who strives; the factors of a monk who strives are factors for striving. "Faithful" means endowed with faith. But this faith is fourfold: faith through tradition, faith through achievement, faith through conviction, and faith through confidence. Therein, the faith of omniscient Bodhisattas, because it has come from their resolution, is called faith through tradition. The faith of noble disciples, because it has been achieved through penetration, is called faith through achievement. When "the Buddha, the Dhamma, the Saṅgha" is said, the settling upon it with an unshakeable state is faith through conviction. The arising of confidence is called faith through confidence. Here, faith through conviction is intended. "Enlightenment" means the knowledge of the four paths. He believes that it has been thoroughly penetrated by the Tathāgata. This is merely the heading of the teaching, but by this factor, faith in all three jewels is intended. For one whose confidence in the Buddha and so on is strong, his energy of striving succeeds.

"Free from illness" means healthy. "Free from disease" means free from pain. "With even" means with even ripening. "Digestion" means the kamma-born heat element. "Neither too cold nor too hot" means one whose digestion is excessively cold is one who fears cold, one whose digestion is excessively hot is one who fears heat; for them striving does not succeed, but for one whose digestion is middling it succeeds. Therefore he said - "middling, capable of striving." "One who reveals himself as he really is" means one who makes known his own faults as they really are. "That discerns rise and fall" means capable of going to, that is, of discerning, both rise and passing away. By this, the knowledge of rise and fall that comprehends the characteristic of one's own nature is stated. "Noble" means pure. "Penetrative" means capable of piercing through the mass of greed and so on that has not been pierced before. "Leading rightly to the complete destruction of suffering" means leading to the destruction of whatever suffering is eliminated, because mental defilements have been abandoned by way of substitution of opposites. Thus by all these terms, it is insight wisdom itself that is spoken of. For one who is unwise, striving does not succeed.

4.

Commentary on the Samaya Sutta

54. In the fourth, "for striving" means for the purpose of making energy. "It is not easy to sustain oneself by gleaning and exertion" means it is not possible to sustain oneself by wandering for gleanings, having taken the bowl. In this discourse too, only the round of rebirths and the end of the round of rebirths are spoken of.

5.

Commentary on the Mother and Son Discourse

55. In the fifth, "remains obsessing" means having overpowered, having seized, having exhausted, it remains. "Bloated" means swollen.

"With sword in hand" means even by one who has come having taken a sword for the purpose of cutting off the head. "With a goblin" means even by a demon who has come to devour. "One may approach" means one might strike against. "With charming" means with soft. "Swept away by the flood of sensuality" means of those floated away, dragged by the mental flood of sensuality. "Time, destination, and existence after existence" means the time of the round of rebirths, and destination, and repeated existences. "They are led" means going before, gone ahead indeed. "But those who, having fully understood sensual pleasures" means those wise ones, having fully understood sensual pleasures of both kinds with three full understandings. "Live free from fear from any quarter" means for those who have eliminated the mental corruptions there is no fear from anywhere whatsoever; therefore they, being free from fear from any quarter, live. "Gone beyond" means the far shore is called Nibbāna; they have reached that - the meaning is having realised it, they stand. "Elimination of mental corruptions" means arahantship. In this discourse, having spoken only of the round of rebirths, the round of rebirths and the end of the round of rebirths are spoken of in the verses.

6.

Commentary on the Preceptor Discourse

56. In the sixth, "weak and stiff" means heaviness has arisen. "The directions are not clear to me" means he says the four directions and the intermediate directions are not present to me. "The teachings do not occur to me" means even the teachings of serenity and insight meditation are not present to me. "I live the holy life without delight" means having become dissatisfied, I dwell the dwelling of the holy life. "He approached the Blessed One" means having heard his talk, thinking "This is a person to be guided by a Buddha," he approached to report that reason to the Blessed One. "For one not gifted with introspection regarding wholesome mental states" means for one not seeing with insight into wholesome mental states, not seeking, not searching for - this is the meaning. "Of the qualities conducive to enlightenment" means of the thirty-seven qualities beginning with the establishments of mindfulness.

7.

Commentary on the Discourse on States to be Frequently Contemplated

57. In the seventh, "I am subject to ageing" means I am of the intrinsic nature of ageing. "Not gone beyond ageing" means not having surpassed ageing; I exist within ageing itself. The same method applies to the remaining terms as well. In "I am the owner of my actions" and so on, action is my own, oneself's property - thus I am the owner of my actions. "Heir of action" means heir to action; the meaning is action is my inheritance, my property. "Action is my origin, my cause" - thus born of my actions. "Action is my kinsman" - thus related to my actions; the meaning is action is my relative. "Action is my refuge, my support" - thus I have my actions as my refuge. "Of that I shall be the heir" means the meaning is I shall be the heir of that action, the recipient of the fruit given by it. "Intoxication with youth" means the intoxication arisen referring to youth. The same method applies in the remaining ones too. "The path arises" means the supramundane path arises. "The mental fetters are altogether abandoned" means the ten mental fetters are altogether abandoned. "The underlying tendencies come to an end" means the seven underlying tendencies become ones whose end has gone, defined, and concluded. Thus here, in the five states below, insight was spoken of; in these five, the supramundane path.

Now, taking the pinnacle with verses, he said beginning with "subject to disease." Therein, "having known the state without clinging" means having known the path of arahantship devoid of clinging. "I have overcome all vanities" means I have overcome even these three vanities; the meaning is I stand having transcended them. "Having seen security in renunciation" means having seen the going forth as security. "For me there was endeavour, seeing Nibbāna" means for me, seeing Nibbāna, there was effort. "I shall be one who does not turn back" means I shall be one who does not turn back from the going forth, one who does not turn back from the abiding by the holy life, one who does not turn back from the knowledge of omniscience. "Heading for the holy life" means heading for the holy life of the path. By this, the supramundane eightfold path was spoken of.

8.

Commentary on the Licchavi Youths Discourse

58. In the eighth, "strung bows" means fitted with bowstrings, bows that have been strung. "They saw" means they saw. "The Vajjis will prosper" means the Vajji kings will grow. "Arrogant" means based upon decline, obstinate in conceit. "They kick from behind" means having gone behind, they strike the back with the foot. In "of a country official" and so on, one who consumes the country is a country official. One who consumes the property given by his father is one living on his father's property. The lord and chief of the army is a general. "Of a village headman" means the headman of villages, the meaning is the owner of the village. "Of a guild headman" means the chief of a group. "In families" means in those various families. "Exercise individual authority" means they exercise the position of supremacy individually. "Have compassion with a good mind" means they help with a beautiful mind. "Those engaged in field work, neighbouring landowners, and traders" means those who are neighbours of one's own field workers, the owners of adjacent fields, and those who take land measurements with ropes and rods, and all traders. "Deities who receive offerings" means guardian deities who have come through family tradition. "Honours" means he honours those deities with the best rice gruel, food, and so on.

"One who does his duty" means one who performs duties that have arisen. "And those who are his dependents" means those who live in dependence on him. "For the welfare of both" means the meaning is he is one who has practised for the welfare of both. "Who have passed on before" means of those who have gone to the world beyond. "And for those living in the present life" means those who live in the present life. Thus by both terms he shows relatives both past and present. "Generates joy" means one who generates satisfaction. "Living in the household" means one living the household life. "He is honourable and praiseworthy" means he is one who should be venerated and one who should be praised.

9-10.

Commentary on the Two Discourses on Those Who Went Forth When Senior

59-60. In the ninth, "subtle" means smooth, one who knows subtle reasons. "Of good conduct" means accomplished in the conduct of an ascetic. In the tenth, "one who takes things the right way" means one who takes the exhortation given in the right way. The remainder is clear everywhere.

The Chapter on Hindrances is first.

2.

The Chapter on Perceptions

1-2.

Commentary on the Two Discourses on Perception

61-62. In the first of the second, "rich in result" means rich in result by way of resultant fruit. Of great benefit by way of resultant benefit only. "Grounded upon the Deathless" means having Nibbāna as support. "Perception of non-delight in the entire world" means the perception that arises in one who is dissatisfied with the world as the settlement of the three elements. The second is of clear meaning.

3-4.

Commentary on the Two Vaḍḍha Discourses

63-64. In the third, "one who takes the excellent" means one who takes up the highest excellent. The remainder here and in the fourth is of clear meaning.

5.

Commentary on the Discourse on Discussion

65. In the fifth, "suitable for discussion" means engaged in discussion. "A question that has come" means a question that has been asked. "Is one who answers" means is one who replies.

6.

Commentary on the Discourse on Way of Life

66. In the sixth, "suitable for living together" means fit for the way of life together. "Way of life together" means both the asking of questions and the answering of questions. For all fellows in the holy life indeed depend on questions; therefore this asking and answering of questions, being a common livelihood, is called "way of life together." "A question that has been formulated" means a question that has been prepared.

7-10.

Commentary on the First Discourse on the Bases for Spiritual Power and So On

67-70. In the seventh, "enthusiasm" means exceeding energy. In the eighth, having spoken of the bases for spiritual power for arrival at his own seat of enlightenment that was penetrated, further above he spoke of only himself as possessing the six direct knowledges. In the ninth and tenth, insight was spoken of. The remainder is clear everywhere.

The Chapter on Perception is second.

3.

The Chapter on a Warrior

1.

Commentary on the First Discourse on the Fruit of Liberation of Mind

71. In the first of the third, "when indeed, monks" - this was begun now for the purpose of praising the monk who, having developed insight by the method stated below, has attained arahantship. Therein, "since" means "when indeed." "Whose cross-bar has been lifted" means one who stands having lifted up and removed the cross-bar of ignorance. "Whose moat has been filled in" means one who stands having filled in and destroyed the moat of the round of rebirths. "Whose pillar has been pulled out" means one who stands having pulled out and uprooted the strong post reckoned as craving. "Unbolted" means one who stands having unfastened the door panel of the mental hindrances. "Whose flag has fallen, whose burden has been laid down" means one who stands having felled and cast down the flag of conceit and the burden of aggregates, volitional activities, and mental defilements. "Unbound" means unbound from the round of rebirths. The remainder should be understood according to the method of the Pāḷi text itself. To this extent, the Blessed One has shown the time of one who has eliminated the mental corruptions, who, having exhausted the mental defilements by the path, having attained the fruition attainment with Nibbāna as object, dwells having gone to the excellent resting place of cessation.

For just as there are two cities, one a city of thieves, one a city of security. Then it might occur to a great warrior thus - "As long as this city of thieves stands, so long the city of security is not freed from danger; I shall make the city of thieves a non-city" - having donned his armour, having taken his sword, having approached the city of thieves, having cut down with his sword the strong posts raised at the city gate, having broken the door panel together with the door-posts, having lifted up the cross-bar, having broken the wall, having scattered the moat, having brought down the flags raised for the beautification of the city, having burnt the city with fire, having entered the city of security, having ascended the mansion, surrounded by a company of relatives, he would consume divine food. Thus identity is like the city of thieves, Nibbāna is like the city of security, one who practises meditation is like the great warrior. It occurs to him thus - "As long as the round of identity revolves, so long there is no release from the thirty-two bodily punishments, the ninety-eight diseases, and the twenty-five great dangers." He, like the great warrior donning his armour, having donned the armour of morality, having taken the sword of wisdom, like cutting down the strong posts with a sword, having uprooted the pillar of craving by the path of arahantship; that warrior, like the city door panel together with its door-posts, having unfastened the door-bolt of the five lower mental fetters; that warrior, like the cross-bar, having lifted up the cross-bar of ignorance; that warrior, like breaking the wall and scattering the moat, breaking the volitional activity and having scattered the moat of the cycle of birth and wandering; that warrior, like the flags raised for the beautification of the city, having brought down the flag of conceit, having burnt the city of identity; that warrior, like good food in the upper storey of the mansion in the city of security, having entered the city of the final extinguishment of mental defilements, experiencing the happiness of fruition attainment with the deathless cessation as object, spends his time.

2.

Commentary on the Second Discourse on the Fruit of Liberation of Mind

72. In the second, "perception of impermanence" means the perception that arises as "impermanent" by way of non-existence after having been the five aggregates. "Perception of suffering in what is impermanent" means whatever is impermanent, the perception that arises as "suffering" by way of oppression regarding that. "Perception of non-self in what is suffering" means whatever is suffering, the perception that arises as "non-self" by way of not being subject to control regarding that. The remainder is the same as the method stated below. But in both these discourses, what is called the fruit of insight has been spoken of.

3.

Commentary on the First Discourse on One Who Lives According to the Dhamma

73. In the third, "passes the day" means spends the day. "Neglects seclusion" means gives up solitude. "Teaches" means speaks, makes known. "With that teaching of the Teaching" means for the declaration of the Teaching. "Learns the Teaching thoroughly" means he learns thoroughly, resorts to, and speaks about the Teaching of the four truths by means of the nine divisions. "Does not neglect seclusion" means does not give up solitude. "Engages in internal serenity of mind" means he practises and develops concentration of mind in one's own internal self; he is properly engaged in the serenity meditation subject.

"Seeking their welfare" means by one seeking welfare. "Compassionate" means by one having compassion. "Out of compassion" means having encompassed compassion with the mind; it is also said "dependent on." "That has been done by me for you" means that has been done for you by me teaching these five persons. For this much only is the function of a compassionate Teacher, that is to say, the teaching of the Teaching without distortion. From here onwards, however, practice is the function of the disciples. Therefore he said - "These, monk, are tree-roots, etc. this is our instruction." And therein, "tree-roots" - by this he shows lodging at the root of a tree. "Empty houses" - by this, a place secluded from people. And by both he indicates a lodging suitable for meditation, and hands over the inheritance. "Meditate" means meditate upon the thirty-eight objects by meditation on a single object, and upon the aggregates, sense bases and so on beginning with impermanence by meditation on the three characteristics; what is meant is "develop both serenity and insight." "Do not be negligent" means do not be negligent. "Do not be remorseful afterwards" means those who formerly, in the time of youth, in the time of health, in the time of the achievement of suitability of beings and so on, and in the time of the Teacher's presence, being devoid of wise attention, night and day becoming sluggish in their meals, devoted to the pleasure of sleeping and the pleasure of torpor, are negligent - they afterwards, in the time of old age, in the time of illness, in the time of death, in the time of failure, and in the time of the Teacher's final nibbāna, recollecting that former heedless abiding, and seeing the gravity of dying with renewed conception, become remorseful. But do not be such as that - showing this meaning, he said - "Do not be remorseful afterwards." "This is our instruction" means this is the instruction from our presence to you, namely "meditate, do not be negligent"; what is meant is "exhortation."

4.

Commentary on the Second Discourse on One Who Lives According to the Dhamma

74. In the fourth, "and he does not understand the meaning further with wisdom" means beyond that scriptural study, he does not understand the meaning of that Teaching with path wisdom together with insight; the meaning is he does not see, does not penetrate the four truths. In the remaining cases too, the same method applies. Thus in both these discourses, it should be understood that six persons - a very learned monk, one practising insight, a stream-enterer, a once-returner, a non-returner, and one who has eliminated the mental corruptions - are called those who dwell in the Teaching.

5.

Commentary on the First Discourse on a Warrior

75. In the fifth, "warriors" means those who live by fighting. "Cloud of dust" means the mass of dust risen from the ground broken by the trampling of elephants, horses and so on. "Does not stand firm" means he is not able to stand having steadied himself. "Overcomes the cloud of dust" means even having seen the mass of dust, he endures it. "Top of the standard" means the top of the flags raised on the backs of elephants, horses and so on, or on chariots. "Tumult" means the loud noise and great noise of elephants, horses, chariots and the army. "In the striking" means even in a slight blow when it has arrived. "Is struck" means is afflicted, falls into vexation. "Is repelled" means falls into failure, abandons his natural state. "Overcomes the striking" means even having received two or three blows, he overcomes and endures them. "That very battlefield" means that very place of the victory camp. "Dwells" means having overcome, he resides for about a week. Why? For the purpose of tending the wounds of those who have received blows, and for the purpose of knowing the distinction of those who have performed deeds and giving them positions, and for the purpose of enjoying the happiness of sovereignty.

Now, because the Teacher has no concern with warriors, but this simile was brought to show five such persons in this Dispensation. Therefore, showing those persons, he said beginning with "Just so indeed." Therein, "sinks down" means he sinks down into wrong thought, enters into it. "Is not able to maintain the holy life" means he is not able to guard the dwelling of the holy life without it being cut off. "Having declared weakness in the training" means having made known the state of weakness in the training. "What is his cloud of dust" means he says "What is called the cloud of dust for that person?" "Lovely" means a lovely woman. "Beautiful" means fit to be seen. "Pleasing" means bringing about confidence of mind by mere sight. "The highest" means the supreme. "Beauty of complexion" means both in bodily complexion and in the form of the limbs. "Laughs at" means derides. "Talks to" means speaks. "Laughs aloud" means striking the hands together, laughs a great laugh. "Mocks" means speaks mocking talk. "Sits down on" means having overpowered, sits down near or on the same seat. In the second term too, the same method applies. "Overpowers" means covers over. "Having disentangled, having freed" means having unwrapped her hand from the place where it was grasped and having released it. The remainder here is clear in meaning. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

6.

Commentary on the Second Discourse on a Warrior

76. In the sixth, "having taken up sword and shield" means having taken up the sword and the shield. "Having fastened bow and quiver" means having fastened the bow and the quiver of arrows. "Massed" means standing in the formation of a battle encampment. "Goes down into battle" means he goes down into a great battle. "Strives and endeavours" means he makes endeavour and effort. "They kill" means they slay. "They finish him off" means they finish him off. "They wound" means they pierce. "They remove him" means they take their own army and go. "Having removed him, they lead him to his relatives" means having led their own army, from there they lead him to the presence of his relatives. "Being led" means being led to his own house or to the presence of the remaining relatives. "They attend to him and look after him" means performing such duties as cleaning wounds and dressing sores, they watch over and protect him.

"With body unguarded" means with the body-door unguarded. "With speech unguarded" means with the verbal door unguarded. "With mind unguarded" means with the mind-door unguarded. "With mindfulness not established" means not having well established mindfulness. "With faculties unrestrained" means with the faculties, the sixth being mind, uncovered and unprotected. "Lust assails the mind" means lust, just as it arises, corrupts the consciousness of serenity and insight meditation, and throws it far away. "I am obsessed by lust, friends, overcome by lust" means I, friends, am infatuated by lust, accompanied by lust.

In "the simile of the skeleton" and so on, the simile of the skeleton is in the sense of having little gratification. The simile of a piece of meat is in the sense of being shared by many. The simile of a grass torch is in the sense of burning. The simile of a pit of burning charcoal is in the sense of great burning heat. The simile of a dream is in the sense of brief manifestation. The simile of borrowed goods is in the sense of being temporary. The simile of tree fruits is in the sense of breaking all limbs and minor limbs. The simile of a butcher's block is in the sense of cutting. The simile of a stake of spears is in the sense of piercing through. The simile of a snake's head is in the sense of being dangerous and fearful. "I will endeavour" means I will make endeavour. "I will maintain" means I will maintain the state of being an ascetic. "I will find delight" means I will arouse contentment, I will not be dissatisfied. The remainder here is clear in meaning. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

7.

Commentary on the First Discourse on Future Dangers

77. In the seventh, "by a forest-dwelling monk" means by one living in the forest. "Of the unattained" means for the attainment of the unattained distinction classified as meditative absorption, insight, path and fruition. The same method applies to the remaining terms as well. "That would be an obstacle for me" means that would be an obstacle to my life and an obstacle to the holy life, and for one making a worldling's death, it would be an obstacle to heaven and an obstacle to the path. "Well then" is an indeclinable particle used in the sense of release. "I shall arouse energy" means I make energy of both kinds. "Cutting" means winds that cut through the connections and joints, like a knife. "Fierce" means hard. "Young men" means thieves. "Who have done their deed or who have not done their deed" - here, those who have gone out having committed theft are called "those who have done their deed"; those going to commit theft are called "those who have not done their deed." Therein, those who have done their deed, because the deed has been accomplished, take the blood from the throats of beings and make offerings to the deities; those who have not done their deed do so first of all, thinking "Thus our deed will be accomplished." With reference to this, it was said "they might deprive me of life." "Fierce non-human spirits" means hard, malicious non-human beings such as demons and others.

8.

Commentary on the Second Discourse on Future Dangers

78. In the eighth, "before that state comes upon me" means as long as that state does not approach me, I shall arouse energy beforehand - this is the meaning. "Blended like milk and water" means become as if milk and water, having reached oneness. "With eyes of affection" means with eyes of friendliness.

9.

Commentary on the Third Discourse on Future Dangers

79. In the ninth, "from the corruption of the Teaching comes the corruption of the monastic discipline" means through the corruption of the Teaching there is corruption of the monastic discipline. But how is it that when the Teaching becomes corrupted, the monastic discipline becomes corrupted? When the teachings of serenity and insight do not take embryo, the fivefold discipline does not exist; thus when the Teaching becomes corrupted, the monastic discipline becomes corrupted. But for one who is immoral, there is no such thing as the discipline of restraint; when that is absent, serenity and insight do not take embryo. Thus, through the corruption of the monastic discipline too, the corruption of the Teaching should be understood. "The higher teaching discussion" means discussion of the supreme teaching beginning with morality and so on. "Analytical discussion" means discussion connected with inspiration and mixed with knowledge. "Falling into dark mental states" means falling into dark mental states by way of seeking faults and searching for grounds for censure. But further, even those who offend against a person with a malicious mind, even those who accept that dark mental state for themselves, even those who speak for the sake of material gain and honour, are indeed falling into dark mental states.

"Deep" means deep in the Pāḷi text. "Deep in meaning" means deep in meaning. "Supramundane" means illuminating supramundane states. "Connected with emptiness" means connected with aggregates, elements, sense bases, and the mode of dependent conditions. "Will not apply their minds to final liberating knowledge" means they will not set their minds for the purpose of knowing. "Worth learning and mastering" means worth learning and worth practising. "Composed" means made by poets by way of binding together verses and so on. "Poetic" is a synonym for that very thing. "External" means standing outside the Dispensation. "Spoken by disciples" means spoken by external disciples. The remainder here is of clear meaning since the method has been stated above and because it is easily understood.

10.

Commentary on the Fourth Discourse on Future Dangers

80. In the tenth, "desirous of fine" means desirous of beautiful. "The finest flavours" means the highest flavours. "Will dwell in company" means they will dwell in company through the fivefold bonding. "Storing up goods for consumption" means the use of what has been stored. "A gross sign" - here, whether one digs the earth oneself or commands "dig," one is said to make a gross sign regarding earth. Whether one cuts grass, sticks, branches and leaves oneself, or commands "cut," one is said to make a gross sign regarding green vegetation. Regarding one who causes others to take leaf-fodder and the like for the sake of livelihood, or one who picks or causes others to pick fruits, there is nothing at all to be said. In these four discourses, the Teacher has spoken of growth and decline in the Dispensation.

The Chapter on Warriors is third.

4.

The Chapter on the Elders

1.

Commentary on the Discourse on the Enticing

81. In the first of the fourth, "in enticing" means in objects that are conditions for lust. The same method applies in the remaining ones too.

2.

Commentary on the Discourse on the One Without Lust

82. In the second, "one who depreciates another's worth" means one who smears over the virtues of others. "Spiteful" means possessed of insolence having the characteristic of rivalry.

3.

Commentary on the Discourse on the Deceitful

83. In the third, "fraudulent" means possessed of the three bases of scheming. "Deceitful" means possessed of talking dependent on material gain. "A fortune-teller" means one who performs the action of hinting. "Dishonest" means possessed of the practice of belittling. "One who seeks to gain profit from profit" means one who seeks gain by means of gain. The bright side should be understood by way of the reversal of what was stated. The fourth is clear in itself.

5.

Commentary on the Discourse on the Unenduring

85. In the fifth, "is not patient with forms" means he is one who does not endure visual objects; he is overcome by lust and so on with those objects as basis. The same method applies everywhere.

6.

Commentary on the Discourse on the One Who Has Attained Analytical Knowledge

86. In the sixth, "has attained analytical knowledge of meaning" means he has attained knowledge that has gone into the varieties regarding the five meanings. "Has attained analytical knowledge of phenomena" means he has attained knowledge that has gone into the varieties regarding the fourfold phenomena. "Has attained analytical knowledge of language" means he has attained knowledge that has gone into the varieties regarding the languages of phenomena. "Has attained analytical knowledge of discernment" means he has attained knowledge that has gone into the varieties regarding those three knowledges. He, however, only knows those three knowledges; he does not perform their function. "High and low" means great and small. "Duties to be done" means thus things that should be done.

7.

Commentary on the Discourse on the Virtuous

87. The seventh is of clear meaning. But here morality is the morality of one who has eliminated the mental corruptions only, great learning too is the great learning of one who has eliminated the mental corruptions only, speech too is the good speech of one who has eliminated the mental corruptions only, and the meditative absorptions too should be understood as having been spoken of as functional meditative absorptions only.

8.

Commentary on the Discourse on the Elder Monk

88. In the eighth, "elder" means one who has attained firmness. "Of long standing" means one who knows the many nights that have passed since the day of going forth. "Well-known" means recognised, renowned. "Famous" means dependent on fame. "Holds wrong view" means one who holds a view not in accordance with reality. "Having turned away from the Good Teaching" means having turned away from the teaching of the ten wholesome courses of action. "Establishes them in what is not the Good Teaching" means establishes them in the unwholesome courses of action.

9.

Commentary on the First Discourse on the Learner

89. In the ninth, "of a learner" means of one who is training, one who still has something to do. "For decline" means for the purpose of decline from higher virtues. "Taking pleasure in work" means the state of delighting in new construction work. "Taking pleasure in talk" means the state of delighting in conversation and talk. "Taking pleasure in sleep" means the state of delighting in sleeping. "Taking pleasure in company" means the state of delighting in the desire to be in a crowd. "He does not review the mind as it is liberated" means whatever mind is liberated, and whatever faults have been abandoned, and whatever virtues have been attained, having reviewed those, he does not make effort for the attainment of higher virtues - this is the meaning. Thus in this discourse, the cause of decline and the cause of growth regarding higher virtues for the seven learners have been spoken of. And whatever is a cause of decline for a learner, that is present from the very first for a worldling.

10.

Commentary on the Second Discourse on the Learner

90. In the tenth, "accomplished" means experienced, clever. "In what is to be done" means thus in what should be done. "Serenity of mind" means the concentration meditation subject. "Not becoming" means unsuitable for the Dispensation. "Too early" means right early. "Too late in the day" means "day" is called midday; having passed beyond that. "Exceedingly conducive to effacement" means very much conducive to the effacement of mental defilements. "Suitable for opening the mind" means suitable for serenity and insight meditation, which are reckoned as the opening of the mind. "Talk about fewness of wishes" means talk of exhortation saying "be of few wishes." "Talk about contentment" means talk of exhortation saying "be content with the four requisites." "Talk about solitude" means talk of exhortation saying "be secluded through the three kinds of seclusion." "Talk about aloofness from society" means talk of exhortation saying "be aloof from society through the fivefold bonding." "Talk about arousal of energy" means talk of exhortation saying "arouse the twofold energy." Regarding talk about morality and so on, talk referring to morality is talk about morality. Talk referring to concentration, referring to wisdom, referring to the fivefold liberation, referring to knowledge and vision of liberation reckoned as the nineteen reviewings is talk about knowledge and vision of liberation. Regarding "not one who obtains at will" and so on, the meaning is not one who obtains whatever one wishes, one who obtains with difficulty, not one who obtains abundantly. The remainder is of manifest meaning only.

The Chapter on Elders is fourth.

5.

The Chapter on Kakudha

1-2.

Commentary on the Pair of Discourses on Accomplishment

91-92. In the first of the fifth, the five accomplishments have been spoken of as mixed. In the second, the first four are mixed, the fifth is mundane only.

3.

Commentary on the Discourse on Declaration

93. In the third, "declarations of the final liberating knowledge" means declarations of arahantship. "Due to dullness" means by the state of being dull, by not knowing. "Due to sheer delusion" means by the state of being utterly confused. "Declares the final liberating knowledge" means one says "I have attained arahantship." "Overcome by desire" means overpowered by desire. "Through overestimation" means through the conceit of having attained. "Rightly" means just by reason, by method, by cause.

4-5.

Commentary on the Discourse on Dwelling in Comfort and So On

94-95. In the fourth, "comfortable abidings" means pleasant abidings. In the fifth, "unshakable" means arahantship.

6.

Commentary on the Discourse on Remembering What Has Been Learnt

96. In the sixth, "has few purposes" means of little undertaking. "Has few duties" means having little to be done. "Easily supported" means to be maintained with ease, easy to nourish. "Well contented" means well contented through three kinds of contentment. "With the requisites of life" means with the materials for living. "Eats little food" means one of moderate food. "Non-gluttony" means not devoted to the state of gluttony, not devoted to the nature of eating much. "With little torpor" means not sleeping much. The seventh and eighth are of obvious meaning.

9.

Commentary on the Sīha Discourse

99. In the ninth, "he strikes attentively only, not inattentively" means he strikes without contempt, without missing, not with contempt, having missed. "May my trained path not be lost" means may the trained path made by me not be lost to me; the meaning is may there not be those who speak thus: "A lion, having risen up to strike a cat, struck having missed." "To beggars and hunters" - here, "food" (anna) means barley food; "that is the burden of these" thus "food-bearers" (annabhārā). This is the name for beggars. "Hunters" (nesādā) means fowlers. Thus, even to these beggars and hunters at the very lowest end, he teaches attentively only.

10.

Commentary on the Kakudha Elder Discourse

100. In the tenth, "acquisition of individual existence" means acquisition of a body. "Two or three Magadhan village territories" - here, a Magadhan village territory is of three kinds: there is the small, there is the middling, and there is the great. A small village territory is forty usabhas from here and forty from there, which makes a league; a middling one is a league from here and a league from there, which makes half a yojana; a great one is a league and a half from here and a league and a half from there, which makes three leagues. Among these, three small village territories, or two village territories - one small and one middling - is his individual existence. For his body is three leagues. "I will lead" means I will look after, I will protect. "Guard this" means guard this. "Foolish man" means a hollow man. "It would not be agreeable to him" means it would not be for this one. "We should behave towards him" means we should speak. "He is honoured" means he shows honour. "Whatever he does, he himself will become known by that" means whatever he will do, he himself will become well-known by that action. The remainder is of manifest meaning everywhere.

The Chapter on Kakudha is fifth.

The second fifty is finished.

3.

The Third Fifty

1.

The Chapter on Dwelling Comfortable

1.

Commentary on the Discourse on Timidity

101. In the first of the third, "producing self-confidence" means conducive to the state of being confident. "There is timidity" means there is displeasure.

2.

Commentary on the Discourse on Suspicion

102. In the second, "suspected and distrusted" means suspected and distrusted. "Even if he is of unshakeable nature" means even if he is one of unshakeable nature, one who has eliminated the mental corruptions, he is suspected and distrusted by others as an evil monk - this is the meaning. In "one who frequents prostitutes" and so on, prostitutes are called women who live by their beauty; "they would be his resort" - thus "one who frequents prostitutes"; the meaning is frequently going to their houses. The same method applies to the remaining terms as well. Therein, however, "widow" means one whose husband has died. "Unmarried grown-up women" means old unmarried girls.

3.

Commentary on the Discourse on the Great Thief

103. In the third, "I will offer hospitality with this wealth" means having taken wealth from here, from my own property, I will offer hospitality with that, and I will close the gap between him and myself - this is the meaning. "Seizures" means the seizures of goods belonging to others. "Secret counsels" means counsels that should be concealed. "Of an extreme view" means of one who stands having grasped either eternalism or annihilation. The remainder here is clear in meaning. In the fourth, everything is by the very method stated above.

5.

Commentary on the Discourse on Comfortable Abiding

105. In the fifth, "bodily action of friendliness" means bodily action carried out with a mind of friendliness. "Both openly and in private" means face to face and in one's absence. The same method applies to the others as well. "Whatever moral practices" and so on is said by way of the fourfold purification morality. "Conducive to concentration" means producing path concentration and fruition concentration. "Having attained similarity of morality" means having reached the state of equal morality, having become of identical morality - this is the meaning. "Of one who practises it" means whoever does it, of that person. Thus in this discourse, morality has been spoken of as mixed, and view as insight right view.

6.

Commentary on the Ānanda Sutta

106. In the sixth, "does not criticise others regarding higher morality" means he does not censure others, does not blame them by way of the state of morality. "One who observes himself" means one who contemplates only oneself by way of knowing what has been done and what has been left undone. "Not one who observes others" means uninvolved in what others have done and left undone. "Unknown" means not well-known, of little merit. "By that state of being unknown" means by the state of being unknown, by obscurity, by meagre merit. "Is not agitated" means does not fall into agitation. Thus in this discourse, only one who has eliminated the mental corruptions is spoken of.

7-8.

Commentary on the Morality Discourse and Others

107-108. In the seventh, morality, concentration, and wisdom have been spoken of as mixed; liberation is the fruition of arahantship; knowledge and vision of liberation is reviewing knowledge, which is mundane only. The same method applies to the eighth as well. But here, because reviewing knowledge occurs for one beyond training, it is said to be beyond training.

9-10.

Commentary on the Four Directions Discourse and Others

109-110. In the ninth, "belonging to the four directions" means one whose movement is unobstructed in the four directions. In this discourse too, only one who has eliminated the mental corruptions is spoken of. In the tenth, "ala" means proper. Here too, only one who has eliminated the mental corruptions is spoken of.

The Chapter on Comfortable Abiding is first.

2.

The Chapter on Andhakavinda

1.

Commentary on the Kulūpaka Sutta

111. "One who presumes intimacy without acquaintance" means he places trust in those who do not make acquaintance with himself, in those who do not enter into trust with him. "One who gives directions without authority" means being one who has no authority, he assigns saying "Give this, take this," as though he were a lord. "One who associates with those who are estranged" means he associates with estranged, divided families for the purpose of reuniting them. "One who whispers in the ear" means he takes counsel at the base of the ear. The bright side should be understood by the reverse of what has been stated.

2.

Commentary on the Discourse on the Attendant Monk

112. In the second, "does not take the bowl and its contents" means when the preceptor has turned back and stood still, having given his own empty bowl, he does not take his bowl, or does not take what is being given from him. "Does not prevent" means he does not know that this statement is a statement on the verge of transgressing an offence. Or even having known, he does not prevent thus: "Venerable sir, it is not proper to say such a thing." "Interrupts the discussion" means having broken his discussion, he introduces his own discussion. "Dull" means stupid. "An idiot" means one whose mouth drips with saliva. The third is clear in itself.

4.

Commentary on the Andhakavinda Sutta

114. In the fourth, "be moral" means be virtuous. "With mindfulness for safeguarding" means endowed with mindfulness that guards the doors. "With mindfulness for discernment" means of one who is mindful, endowed with knowledge that is precisely for guarding the doors. "Endowed with a mind protected by mindfulness" means endowed with a consciousness protected by mindfulness. "Of little talk" means of little speech. "Ones with right view" means endowed with the fivefold right view by way of the ownership of action, meditative absorption, insight, path, and fruition. But further, reviewing knowledge too should be understood as right view itself.

5.

Commentary on the Discourse on the Stingy Woman

115. In the fifth, "stingy regarding residence" means she is miserly about the residence, she does not endure others dwelling there. "Stingy regarding families" means she is miserly about the supporting family, she does not endure others approaching there. "Stingy regarding material gain" means she is miserly about material gain, she does not endure that arising for others. "Stingy regarding praise" means she is miserly about virtue, she does not endure the praise of others. "Stingy regarding the teachings" means she is miserly about the Scriptures, she does not wish to give to others.

6-7.

Commentary on the Discourse on Praise and So On

116-117. In the sixth, "wastes offerings given in faith" means without taking the best from the almsfood given by others in faith, she gives it to another. In the seventh, "envious" means possessed of envy. The remainder is clear everywhere.

The Chapter on Andhakavinda is second.

3.

The Chapter on the Sick

4.

Commentary on the Second Discourse on the Attendant

124. "Not competent" means not possessed of bodily power and the power of knowledge. "With material gain within" means rooted in material gain, expecting robes and other requisites in return.

5-6.

Commentary on the Two Discourses on Not Conducive to Long Life

125-126. In the fifth, "detrimental to life" means cutting off life, not increasing life. In the sixth too, the same method applies.

7.

Commentary on the Discourse on Dwelling Apart

127. In the seventh, "not able to withdraw from the monastic community" means not proper to go out from the Community and live alone. Although indeed he is not proper even to live in the midst of the Community because of not being an adornment to the Community, yet because of being bound to exhortation and instruction, he is without qualification not proper to withdraw from the Community. "Able to withdraw from the monastic community" means because of belonging to the four directions, having gone out from the Community, he is proper to live alone; but because of being an adornment to the Community, he is proper to live in the Community as well. The eighth is of clear meaning.

9.

Commentary on the Discourse on Agitation

129. In the ninth, "bound for the realm of misery" means going to the realm of misery. "Doomed to Niraya Hell" means going to hell. "Festering" means having the intrinsic nature of festering, like an old wound. "Incurable" means for which no remedial treatment can be done. The tenth is of manifest meaning only.

The Chapter on the Sick is third.

4.

The Chapter on Kings

1.

Commentary on the First Discourse on Turning the Wheel

131. In the first of the fourth, "by the Teaching" means by the ten wholesome states. "Wheel" means the wheel of command. "One who knows the meaning" means he knows the purpose of kingship. "One who knows the Teaching" means he knows the traditional Teaching. "One who knows moderation" means he knows the measure in punishment or in the army. "One who knows the proper time" means he knows the time for enjoying the happiness of kingship, the time for making judgments, and the time for touring the countryside. "One who knows the assembly" means he knows this is an assembly of warriors, this is an assembly of brahmins, merchants, workers and ascetics.

In the Tathāgata section, "one who knows the meaning" means he knows the five meanings. "One who knows the Teaching" means he knows the four teachings. "One who knows moderation" means he knows the measure of acceptance and use regarding the four requisites. "One who knows the proper time" means he knows the time thus: this is the time for seclusion, this is the time for attainment, this is the time for teaching the Teaching, this is the time for touring the countryside. "One who knows the assembly" means this is an assembly of warriors, etc. this is an assembly of ascetics - thus he knows. "Unsurpassed" means unsurpassed by the nine supramundane states. "The wheel of the Teaching" (dhammacakka) means the foremost wheel.

2.

Commentary on the Second Discourse on Turning the Wheel

132. In the second, "the wheel set in motion by his father" - when the wheel-turning monarch has either gone forth or died, the jewel wheel, having remained for only about a week, disappears. How then does he keep turning it? Even one who, having stood in his father's tradition, having fulfilled the duty of a wheel-turning monarch, exercises wheel-turning sovereignty, is said to keep turning that which was set in motion by his father.

3.

Commentary on the Discourse on the King of the Dhamma

133. The third is the same as the method stated in the Book of Threes. But here the distinction is only in the last two terms regarding what should be cultivated and what should not be cultivated. Therein, right livelihood should be cultivated, wrong livelihood should not be cultivated. A suitable village and market town should be frequented, an unsuitable one should not be frequented.

4.

Commentary on the Discourse on In Whatever Direction

134. In the fourth, "on both sides" means on two sides. "On his mother's side and on his father's side" means one whose mother is of the warrior caste, whose mother's mother is of the warrior caste, whose mother too is of the warrior caste. The father is of the warrior caste, the father's father is of the warrior caste, his father too is of the warrior caste. He is well-born on both sides, on his mother's side and on his father's side. "Of pure descent" means endowed with a pure mother's womb. But in "with digestion that is even in ripening," here the kamma-born heat element is called "digestion." "Up to the seventh generation of ancestors" - here, the father's father is the grandfather; the generation of the grandfather is the generation of ancestors. "Generation" is called the measure of a lifespan. But this is merely a manner of speaking; in meaning, however, the grandfather himself is the generation of ancestors. Beyond that, all the forefathers too are included by the term "grandfather" itself. Thus, up to the seventh person, he is of pure descent; or else, it shows that he is unassailed and irreproachable with respect to birth. "Unassailed" means not assailed as "Remove this one, what is the use of him?" - thus unassailed, not cast down. "Irreproachable" means not reproached, not having previously received reviling or blame. For what reason? With respect to birth, by such a statement as "He too is of low birth" - this is the meaning.

Regarding "wealthy" and so on: whoever is wealthy through one's own property and riches. But here, not merely wealthy; "of great riches" means endowed with great wealth of immeasurable number - this is the meaning. "Of great possessions" means his possessions were great and lofty by way of the five types of sensual pleasure. "With full treasuries and storehouses" - "kosa" is called a storehouse; the treasury is full with wealth that has been deposited and stored, and the storehouse is full with grain - this is the meaning. Or alternatively, the treasury is fourfold - elephants, horses, chariots, and the realm; the storehouse is threefold - a wealth storehouse, a grain storehouse, and a cloth storehouse. All of that being full for him means "with full treasuries and storehouses." "Loyal" means for someone, even though giving much wealth, the army does not listen; that is called disloyal. For someone, even without giving, it listens indeed; this is called loyal. "Obedient to commands" means carrying out the exhortation given as "This should be done by you, this should not be done." "Wise" means possessed of erudition. "Accomplished" means endowed with lucidity of wisdom. "Intelligent" means possessed of wisdom that arises on the spot. "Competent" means capable. "To think about matters" means to think about matters of growth. For he, based on present matters alone, thinks: "In the past too they were thus, and in the future too they will be thus." "For the victorious" means of those who have won victory, or of those endowed with great victory. "For those with liberated minds" means of those whose minds are liberated by the five liberations.

5-6.

Commentary on the Two Discourses on Aspiration

135-136. In the fifth, "of the townspeople and country-folk" means of the people dwelling in market towns and those dwelling in the country. By "in elephants" and so on, the sixteen great crafts such as elephants, horses, chariots, swords, bows, writing, seals, arithmetic, and so on are shown. "Complete" means able, fully accomplished. The remainder here should be understood by the method already stated above. In the sixth, "viceroyalty" means the state of being a viceroy.

7.

Commentary on the Discourse on Little Dust

137. In the seventh, "with intention towards a man" means having an intention arisen towards a man by way of faithless qualities, having the disposition towards a man. "With intention to take" means the intention to seize, thus: "Now I shall be able to take, now I shall be able to take." "With intention for disconnection" means the disposition towards Nibbāna, thus: "Now I shall attain Nibbāna, now I shall attain Nibbāna."

8.

Commentary on the Discourse on the Food Eater

138. In the eighth, "food-eater" means one who eats food, the meaning is one who consumes much food. "Space-occupier" means one who is a space-occupier by having pervaded the space and caused confinement for others by his position. One who moves and drops dung here and there is a "dung-dropper." One who takes a voting ticket at the time of counting "this many elephants" is a "voting-ticket-taker." One who crushes beds and chairs by way of sitting and lying down is a "bed-and-chair-crusher." One who takes a voting ticket at the time of counting monks is a "voting-ticket-taker."

9.

Commentary on the Discourse on the Unenduring

139. In the ninth, "elephant corps" means an elephant troop. The same method applies in the remaining ones too. "They frequent in the battle" means those who frequent the battlefield. "Having been deprived of one ration of grass and water" means deprived by one day's giving of grass and water; the meaning is not having received grass and water for the extent of one day. From here onwards too, the same method applies. "Is not able to concentrate the mind" means he is not able to rightly place the mind on the object. The remainder here is clear in itself. But it should be understood that in this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.

10.

Commentary on the Stream Discourse

140. In the tenth, "ill-spoken" means of harsh speech not well spoken, produced through the power of hate. "Ill-expressed" means having come to the ear-door in a manner that produces suffering. "Ways of speech" means of words. "Painful" means suffering. "Sharp" means dense, or of a tormenting nature. "Rough" means harsh. "Severe" means pungent. "Disagreeable" means unpleasant. "Unpleasant" means unable to satisfy and increase the mind. "Life-threatening" means taking away life. "That direction" - it should be understood that "direction" means Nibbāna, in the sense that it is seen and cited by way of the stilling of all activities and so on. But because, having come to that, all activities go to stilling, therefore "the stilling of all activities" was said. The remainder is clear everywhere. But in this discourse, morality, concentration, and wisdom have been spoken of as mixed.

The Chapter on Kings is fourth.

5.

The Chapter on Tikaṇḍakī

1.

Commentary on the Despises Discourse

141. In the first of the fifth, "through living together" means through dwelling together. "Credulous" means one whose face takes in, one whose face grasps; that is the meaning. "Having given, he despises that one" means he looks down upon him thus: "This one only knows how to accept what is given." "He despises that one through living together" means having become angry over some trifle, he speaks such things as "I know the deed done by you; for this long a stretch of time, what was I doing while dwelling here? Was I not investigating what you have done and left undone?" Then the other, thinking "Surely there must be some fault of mine," is unable to retort anything. "Quickly believes it" means he quickly believes that praise or blame. For because of taking in by way of believing, he is called "one whose face takes in." But "credulous" in the Pāḷi text means "one whose face is placed open"; that is the meaning. Like a pit dug on a road, it is said to be "one whose face is placed open" to receive whatever water comes, by way of believing praise or blame.

"Of fleeting faith" means of slight faith. In the passage beginning with "does not know wholesome and unwholesome mental states," he does not know wholesome mental states as "these are wholesome," and does not know unwholesome mental states as "these are unwholesome." Likewise, blameworthy mental states with faults as "these are blameworthy," and blameless mental states without faults as "these are blameless," inferior as "inferior," and superior as "superior." "Having dark and bright counterparts" means he does not know: "These dark ones, because of standing having warded off the bright, are called 'having counterparts,' and these bright ones, because of standing having warded off the dark, are called 'having counterparts.'"

2.

Commentary on the Begins Discourse

142. In the second, "commits violations and is remorseful" means he commits violations by way of transgression of offences, and on account of that he is remorseful. "Liberation of mind, liberation by wisdom" means the concentration of arahantship and the knowledge of the fruition of arahantship. "Does not understand" means he does not know because it has not been attained. "Commits violations, but is not remorseful" means he commits an offence, but because he has emerged from it, he is not remorseful. "Does not commit violations, but is remorseful" means having once committed an offence and then having emerged from it, although afterwards he does not commit one, he is however unable to dispel his remorse. "Does not commit violations and is not remorseful" means he neither commits an offence, nor is he remorseful. And that liberation of mind, etc. "Cease" means however he has not attained arahantship. By the fifth method, one who has eliminated the mental corruptions is spoken of.

"Born of violation" means originating from transgression of offences. "Due to remorse" means arisen from remorse. "Increase" means they grow by arising again and again. "Having abandoned the mental corruptions born of violation" means having abandoned the mental corruptions originating from transgression either by confession of the offence or by emergence from the offence. "Having dispelled" means having removed by reviewing the state of being established in the pure end. "Would develop the mind and wisdom" means he should develop the consciousness of insight and the wisdom associated with it. The remainder should be understood by this very method.

3.

Commentary on the Sārandada Discourse

143. In the third, "inclined to sensual pleasures" means inclined to sensual pleasures as objects and sensual pleasures as defilements. "Practising in accordance with the Teaching" means a person who has entered upon the preliminary practice together with morality for the purpose of the nine supramundane teachings, one who fulfils the practice, is rare in the world.

4.

Commentary on the Tikaṇḍakī Discourse

144. In the fourth, "in the non-repulsive" means by way of a non-repulsive object. "Perceiving the repulsive" means having the perception thus: "repulsive." This same method applies everywhere. But how does one dwell thus? Regarding a desirable object, one either pervades it with foulness, or focuses on it as impermanent. Thus, for now, one dwells perceiving the repulsive in the non-repulsive. Regarding an undesirable object, one either pervades it with friendliness, or focuses on it as elements. Thus one dwells perceiving the non-repulsive in the repulsive. But regarding both, the third and fourth occasions are stated by way of the former method and the latter method, and the fifth by way of six-factored equanimity. And this six-factored equanimity is similar to the equanimity of one who has eliminated the mental corruptions, but it is not the equanimity of one who has eliminated the mental corruptions. Therein, "should dwell equanimous" means one should dwell standing in the state of impartiality. "Anywhere" means in any object. "In any place" means in any location. "In any way" means anyone, even the slightest. Thus in this discourse, insight alone has been spoken of in the five instances. A monk who has begun insight practice is able to do that; an ascetic possessed of knowledge, who has overcome through wisdom, and who is very learned is also able to do it. Stream-enterers, once-returners, and non-returners are indeed able to do it; regarding those who have eliminated the mental corruptions, there is nothing at all to be said. The fifth is clear in itself.

6.

Commentary on the Friend Discourse

146. In the sixth, "engages in work" means he engages in work such as field-work and so on. "Takes up legal cases" means he takes up the four legal cases. "Among the chief monks" means among the monks who are chief in the various directions. "Is opposed" means he is opposed by way of taking an antagonistic stance. "Unsettled wandering" means wandering without a settled abode.

7.

Commentary on the Bad Person's Giving Discourse

147. In the seventh, "gives inattentively" means he gives without having honoured and made it pure. "Gives without respect" means he gives with disrespect, by way of disregard. "Gives as if throwing it away" means he does not give continuously, or else he gives as if wishing to discard it. "One without view of future result gives" means he gives without having aroused the view of future result thus: "The fruit of what has been done will indeed come."

In the bright side, "gives with respect" means he gives having established respect towards both the gift and those worthy of offerings. Therein, one who gives having made the gift sublime and nourishing is said to establish respect towards the gift. One who gives having selected the person is said to establish respect towards those worthy of offerings. "Gives with one's own hand" means not giving by command through another's hand, thinking "There is indeed no measure of the time when, while wandering in the round of rebirths without discernible beginning, I have not obtained hands and feet; I shall make my release from the round of rebirths, my escape from existence" - thus he gives with his own hand only. "One with view of future result" means having believed in both action and result, thinking "It will be a condition for future existence," he gives.

8.

Commentary on the Good Person's Giving Discourse

148. In the eighth, "by faith" means having believed in both giving and the fruit of giving. "In proper time" means at the appropriate and fitting time. "With an unattached mind" means having an unattached mind, having become one of free generosity. "Without wounding" means without harming, without disparaging virtues. "And benefits come to him abundantly at the right time" means benefits, when coming, not coming at the time of old age, come at the appropriate and fitting time, in the first period of life itself, and are both abundant.

9.

Commentary on the First Temporarily Liberated Discourse

149. In the ninth, "of one temporarily liberated" means of one whose mind is liberated by the mundane liberation reckoned as temporary liberation, because of being liberated from the mental defilements suppressed only at each and every moment of attainment. The tenth is of clear meaning.

The Chapter on Tikaṇḍakī is fifth.

The third fifty is finished.

4.

The Fourth Fifty

1.

The Chapter on the Good Teaching

1.

Commentary on the First Fixed Course of the Right Path Discourse

151. In the first of the fourth, "incapable of entering upon the fixed course, the right path, in wholesome mental states" means incapable of entering upon the fixed course of the path that has become the right path in wholesome mental states - an unsuitable vessel. In the passage beginning with "he disparages the talk" and so on, one saying "What kind of talk is this?" disparages the talk. One saying "What indeed does this one speak about, what does this one know?" disparages the speaker. One saying "What do we know? Whence have we the power to hear this?" disparages himself. The bright side should be understood by the reverse.

2.

Commentary on the Second Fixed Course of the Right Path Discourse

152. In the second, "conceited about what is not known as if it were known" means one who is proud thus: "This has been cognised by me" regarding what has not been cognised.

3.

Commentary on the Third Fixed Course of the Right Path Discourse

153. In the third, "one who depreciates another's worth hears the Teaching" means having become one who depreciates another's worth, he hears the Teaching with a mind that smears over virtues. "With a censuring mind" means with a mind intent on refutation and finding fault. "Seeking faults" means seeking flaws in virtues, gaps in virtues.

4.

Commentary on the First Discourse on the Decay of the Good Teaching

154. In the fourth, "do not listen to the Teaching attentively" means they do not listen having inclined their ears and having been well-disposed. "Do not learn thoroughly" means even when practising the Teaching as heard, they do not practise it attentively. The fifth is clear in itself.

6.

Commentary on the Third Discourse on the Decay of the Good Teaching

156. In the sixth, "without refuge" means without support. For teachers are indeed the refuge of the discourse; because of their absence, it becomes without refuge. The remainder here is just the method already stated above.

7.

Commentary on the Discourse on Bad Talk

157. In the seventh, "compared with person" means having placed this or that person alongside, having made a witness - this is the meaning. "Being spoken" means being talked about. The remainder here and the eighth are of manifest meaning.

9.

Commentary on the Discourse to Udāyī

159. In the ninth, "I will speak a progressive discourse" means having established the thought "I will speak a discourse progressive in teaching, such as morality after giving, heaven after morality, or whatever discourse passage or verse line has been laid down, I will speak a discourse suitable to each of those" - thus the Teaching should be taught to others. "Showing the method" means showing the respective reason for each respective meaning. For "reason" is what is said here by "method." "Dependent on compassion" means having come to compassion, thinking "I will free beings who have reached great confinement from that confinement." "Not with material gain within" means not rooted in material gain, not hoping for the gain of the four requisites for oneself - this is the meaning. "Without wounding oneself and others" means without wounding oneself and others by the destruction of virtues by way of self-extolling and disparaging others and so on.

10.

Commentary on the Discourse on What is Difficult to Dispel

160. In the tenth, "hard to dispel" means whatever occasions for accomplishing functions such as laughter and so on have arisen, when these have not yet reached their culmination, they are right there difficult to remove, difficult to suppress. "Inspiration" is called the desire to speak. These five are hard to dispel, not easy to dispel. But by method, by reason, through suitable reviewing, instruction, and so on, it is possible to dispel them.

The Chapter on the Good Teaching is first.

2.

The Chapter on Resentment

1.

Commentary on the First Discourse on the Removal of Resentment

161. In the first of the second, they remove and appease resentment - thus they are removals of resentment. "Where a monk's arisen resentment should be altogether removed" means where by way of object a monk's resentment has arisen, there all of it should be dispelled by these five - this is the meaning. "Friendliness towards that person should be developed" means friendliness should be developed by way of the three-factored and four-factored meditative absorptions. The same method applies to compassion as well. But equanimity should be developed by way of the four-factored and five-factored meditative absorptions. But because, regarding a person towards whom, when seeing, the mind is not extinguished, altruistic joy does not become established, therefore that was not mentioned. "Inattention" means just as that person does not come to mind, as if hidden by walls and so on, thus inattention towards that person should be committed. The remainder is clear in itself since the method has been stated above.

2.

Commentary on the Second Discourse on the Removal of Resentment

162. In the second, "resentment should be removed towards these" - thus they are removals of resentment. "Resentment should be removed by means of these" - this too means removals of resentment. "Removal" is indeed a designation for both the subjects of removal and the causes of removal; both of those are applicable here. For the five persons are the subjects of removal, and the five practices by means of five similes are the causes of removal. "From time to time obtains an opening of mind, obtains confidence of mind" means from time to time one obtains both the opening reckoned as the arisen opportunity for the mind of serenity and insight meditation, and the confidence reckoned as the state of being accomplished in faith.

"On the road" means in the middle of the street. "A rag" means a piece of old cloth. "Having held down" means having stepped upon. "Whatever is the substance there" means whatever is the firm part there. "Having torn that off" means having pulled that out. "Just so" - here the one who abides in friendliness should be seen as like the wearer of rag-robes; the hostile person as like the rag on the road; the impurity of bodily conduct as like the weak part; the purity of verbal conduct as like the firm part; just as the time of discarding the weak part, taking the firm part, going, sewing, dyeing, putting on the robe, and going about, so should be seen the time of comfortable abiding - not attending to the impurity of bodily conduct, attending to the purity of verbal conduct, and having extinguished the arising of consciousness towards the hostile one.

"Covered over with moss and water plants" means covered with moss and water-surface scum. "Afflicted by heat" means followed by heat. "Weary" means wearied by the road. "Thirsty" means overcome by craving. "Parched" means desirous of drinking water. "Having pushed aside" means having removed. "Having drunk" means having drunk the clear water. "Just so" - here the man overcome by heat should be seen as like the one who abides in friendliness; the impurity of verbal conduct as like the moss and water plants; the purity of bodily conduct as like the clear water; just as the going after having pushed aside the moss and water plants and having drunk the clear water, so should be seen the time of comfortable abiding - not attending to the impurity of verbal conduct, attending to the purity of bodily conduct, and having extinguished the arising of consciousness towards the hostile one.

"I will stir it up" means I will agitate it. "I will disturb it" means I will make it confused. "I will make it undrinkable" means I will make it impossible to drink. "Going down on all fours" means having become one on all fours by placing both knees and both hands on the ground. "Having drunk like a cow" means having drunk by drawing in with the mouth like cows. "Just so" - here the man overcome by heat should be seen as like the one who abides in friendliness; the hostile person as like the cow's hoofprint; the small amount of water in the hoofprint as like the small virtue within him; just as the departing after going down on all fours and drinking like a cow, so not attending to his impurity of bodily and verbal conduct, and whatever joy and gladness reckoned as the opening and confidence of mind he obtains from time to time in dependence on hearing the Teaching, attending to that, the extinguishing of the arising of consciousness should be understood.

"Sick" means sick with an adverse affliction that disrupts the bodily postures. "In front of him too" means there might be in front too. "Calamity and disaster" means decline and destruction. "Just so" - here the person endowed with all dark qualities should be seen as like the helpless sick man; the beginningless round of rebirths as like the highway; the farness of Nibbāna as like the farness of the villages ahead and behind; the lack of obtaining the food of the fruit of asceticism as like the lack of obtaining suitable foods; the absence of serenity and insight meditation as like the lack of obtaining suitable medicines; the absence of those who treat defilements through exhortation and instruction as like the lack of obtaining proper attendants; the state of not having obtained the Tathāgata or a disciple of the Tathāgata who leads to Nibbāna as like the lack of obtaining a guide to the village's end; just as the establishing of compassion by a certain man upon seeing him, so it should be understood as the quenching of the mind by the one who abides in friendliness having aroused compassion towards that person.

"With clear water" means with pure water. "With sweet water" means with sweet-tasting water. "With cool water" means with thin, cool water. "Pure" means white coloured at the places where waves break. "With good fords" means with level landing places. "Just so" - here the man overcome by heat should be seen as like one who abides in friendliness; the person pure at all doors as like that pond; having bathed and drunk, having come out, having lain down in the shade of a tree, and going as he wishes, as like making whichever of those doors he wishes his object and bringing about the quenching of the mind, this should be understood. The third and fourth are in the manner already stated above.

5.

Commentary on the Discourse on Asking Questions

165. In the fifth, "treats with contempt" means treating with contempt; the meaning is that he asks for the purpose of showing contempt, thinking "thus I will treat him with contempt." "Desirous to know" means having become one wishing to know.

6.

Commentary on the Discourse on Cessation

166. In the sixth, "there is this possibility" means there is this reason. "If he should not attain final liberating knowledge in this very life" means if he should not attain arahantship in this very individual existence. "Of the gods who feed on edible food" means of the sensual-sphere gods. "A certain mind-made body" means a certain Pure Abode Brahmā body reborn through the mind of meditative absorption. "Udāyī" means Lāḷudāyī. For he, having heard "mind-made," obstructed, saying "there should be no existence in the immaterial sphere." The Elder, not accepting that statement, thinking "What does Sāriputta know, in whose presence monks thus protest against his words?" - thus, for the purpose of preventing the arising of views among the foolish, approached the Blessed One.

"There is indeed" (atthi nāma) is an indeclinable particle in the sense of inability to endure. For that very reason, here the future tense expression "you will look on indifferently" was used. For this is the meaning here - Ānanda, you look on indifferently while an elder monk is being harassed; I do not endure this of you, I do not bear it, I do not accept it. But why did the Blessed One say this to the Elder Ānanda alone? Because of his being the treasurer of the Teaching. For it is the burden of the treasurer of the Teaching to prevent one speaking thus. Moreover, he was a dear friend of the Elder Sāriputta; therefore this was also his burden. Therein, although the Blessed One said this censuring the Elder Ānanda, yet this should be understood as not a reproach to him alone, but a reproach to all those who were present. "The dwelling" means the perfumed chamber.

"Not wonderful" means not marvellous. "In such a way" (yathā) is a word expressing reason. "The Venerable Upavāṇa himself here might reply" explains that here, when the Blessed One has spoken concerning this very reason, may the reply present itself to the Venerable Upavāṇa himself, let him attend. "Timidity has come upon" means displeasure has entered. By "virtuous" and so on, only the morality and so on of one who has eliminated the mental corruptions are spoken of. "On account of broken teeth" and so on are stated by way of questioning the reasons for honour and so on. Would they honour this or that fellow in the holy life by such reasons as broken teeth and so on? - this is the intention here.

7.

Commentary on the Discourse on Accusation

167. In the seventh, "by an accuser" means by one who accuses by means of four grounds of accusation: comparison of the case, comparison of the offence, rejection of communion, and rejection of proper conduct. "I will speak at the proper time, not at an improper time" - here the proper time for the accused is stated, not for the accuser. For one accusing another should not accuse in the midst of the assembly, or at the Observance or Invitation ceremony, or in the sitting hall, the dining hall, and so on. When seated at the day-quarters, having obtained permission thus: "May the venerable one give permission; I wish to speak to the venerable one," having thus obtained permission, one should accuse. But having examined the person, whoever is a greedy person who, having spoken what is not factual, brings ill repute upon monks, he should be accused even without the act of giving permission. "What is factual" means with what is actual, with the intrinsic nature. "Smoothly" means with what is polished, with what is soft. "What is beneficial" means endowed with the desire for welfare, with the desire for what is good. "Freedom from remorse should be given" means the state of not being downcast should be brought about. "It is fitting for you to have no remorse" means it is proper for you to have the state of not being downcast. The remainder here is clear in itself. The eighth is obvious since the method has been stated above.

9.

Commentary on the Quick Appeasement Discourse

169. In the ninth, "quickly attends to and considers" means quick to understand. "Having made it rightly taken, he takes" means one who grasps what is rightly taken. "Skilled in meaning" means skilful in the commentary. "Skilled in the Teaching" means skilful in the Pāḷi text. "Skilled in language" means skilful in linguistic expressions. "Skilled in phrasing" means skilful in the variety of syllables. "Skilled in what precedes and what follows" means skilful in this fivefold what precedes and what follows: what precedes and what follows in meaning, what precedes and what follows in the Teaching, what precedes and what follows in syllables, what precedes and what follows in phrasing, and what precedes and what follows in connection. Therein, "skilled in what precedes and what follows in meaning" means he knows the meaning above by the meaning below, and knows the meaning below by the meaning above. How? For he, having set aside the meaning below, when the meaning above is spoken, knows "there is meaning below." Having set aside the meaning above, even when the meaning below is spoken, he knows "there is meaning above." Having set aside both sides, when the meaning in the middle is spoken, he knows "there is meaning on both sides." Having set aside the meaning in the middle, when the meaning on both sides is spoken, he knows "there is meaning in the middle." In the Teaching and what precedes and what follows and so on too, the same method applies. But regarding what precedes and what follows in connection, when a discourse begun with morality as the starting point arrives at the six direct knowledges at the summit, he knows "the discourse has proceeded according to its connection and according to its division." Even when begun by way of views and the truths come above, he knows "it has proceeded according to its connection." Even when begun by way of quarrel and dispute and the principles of cordiality come above, and even when begun by way of the thirty-two kinds of pointless talk and the ten subjects of talk come above, he knows "it has proceeded according to its connection."

10.

Commentary on the Discourse to Bhaddaji

170. In the tenth, "Overlord" (abhibhū) means one who stands having overcome, the foremost. "Unvanquished" (anabhibhūto) means not overcome by others. "Surely" (aññadatthu) is an indeclinable particle used in a definitive statement. "Seer" (daso) is by means of seeing; the intention is "he sees all." "Wielder of Power" (vasavattī) means he wields mastery over all people. "In whatever way, for one seeing" means whether it be a desirable object or an undesirable object, for one seeing it in whatever manner. "There is the proximate elimination of mental corruptions" means arahantship arises immediately. "In whatever way, for one hearing" - here too the same method applies. Or else, whatever form one has seen with the eye, having established insight continuously and attaining arahantship, that arahantship of his is called "proximate to eye-consciousness." With reference to that it was said - "This is the highest of seeings." In the second term too, the same method applies.

"In whatever way, for one who is happy" means for one who is happy with the happiness of the path. "There is the proximate elimination of mental corruptions" means arahantship arises immediately after. "This is the highest of happinesses" means this happiness of the path is the highest of happinesses. "In whatever way, for one who is percipient" - here too, perception of the path itself is intended. "In whatever way, for one who has come to be" means for one established in whatever existence, in whatever individual existence. "Proximately" means arahantship arises without obstacle. "This is the highest of existences" means this last individual existence is called the highest of existences. Or else, "in whatever way, for one who has come to be" means for one who has come to be, who is existing, with whatever aggregates at the moment of the path. "There is the proximate elimination of mental corruptions" means fruition arises immediately after the path. "This is the highest of existences" means this five aggregates at the moment of the path is called the highest of existences.

The Chapter on Resentment is second.

3.

The Chapter on Lay Followers

1-3.

Commentary on the Discourse on Timidity and So On

171-173. In the first, second and third of the third, the practice of household life was spoken of. Let them even be stream-enterers and once-returners, they are indeed applicable.

4.

Commentary on the Enmity Discourse

174. In the fourth, "fears" means fears that cause terror to the mind. "Enmities" means both unwholesome enmities and personal enmities. "Mental" means dependent on consciousness. "Suffering" means suffering founded on body-sensitivity. "Displeasure" means feeling of displeasure. In this discourse, abandoning through abstinence has been spoken of.

5.

Commentary on the Outcast Discourse

175. "Scorned as a lay follower" means the meanest of lay followers. "Superstitious about omens" means because it proceeds thus "By this, this will come about," one is possessed of omens of what is seen, heard and sensed, reckoned as superstitious. "He looks to blessings not to action" means he looks at blessings, he does not look at action. "Outside of here" means outside of this Dispensation. "Gives priority" means he performs wholesome duties such as giving and so on first of all.

6.

Commentary on the Joy Discourse

176. In the sixth, "how may we" means by what method indeed may we. "The rapture of solitude" means the rapture arising in dependence on the first and second meditative absorptions. "Connected with sensuality" means dependent on sensuality, arising referring to the twofold sensual pleasures. "Connected with the unwholesome" means thinking "I shall shoot deer, boars, and so on," having cast an arrow, when that has missed, arising in dependence on the unwholesome thus: "It was missed by me." But for one who does not miss in such instances, what arises as "Well shot by me, well struck by me" is called happiness and pleasure connected with the unwholesome. But what arises through the non-attainment of requisites such as gifts and so on should be understood as pain and displeasure connected with the wholesome.

7.

Commentary on the Trade Discourse

177. In the seventh, "trades" means trading activities. "By a lay follower" means by one who has gone to the three refuges. "Trade in weapons" means having had weapon goods produced and the sale of them. "Trade in beings" means the sale of human beings. "Trade in meat" means having reared pigs, deer, and so on, and the sale of them. "Trade in intoxicants" means having produced whatever intoxicant and the sale of it. "Trade in poison" means having produced poison and the sale of it. Thus it is not proper to engage in all this trade either by oneself or to have it done by instigating others.

8.

Commentary on the King Discourse

178. In the eighth, "banish" means they banish from the country. "Do with them as they wish" means they do according to intention, according to disposition. "They declare his evil deed in this way" means just as it was done by him, that they in the same way report and tell to others.

9.

Commentary on the Layman Discourse

179. In the ninth, "whose actions are restrained" means whose actions are shut off. "Pertaining to the higher mind" means dependent upon the highest mind. "Pleasant abidings in the present life" means of pleasant abidings at the moment of occurrence in the evident teaching itself. "Pleasing to the noble ones" means by those pleasing to the noble ones, by the morality of the path and fruition.

"Having undertaken the noble teaching" - here, "noble teaching" means the five precepts have been spoken of. "Fermented liquor and spirits" means the fourfold fermented liquor and the fivefold spirits. "And reflect upon the Teaching" means one should reflect upon the ninefold supramundane teaching by way of recollection itself. "A mind free from ill-will, beneficial" means a mind of the divine abidings beginning with friendliness, free from suffering. "Should develop for the world of the gods" means one should develop for the purpose of the Brahma world. "For one desiring merit" means for one who needs merit, for one seeking merit. "To the peaceful ones" means to the Buddhas, Individually Enlightened Ones, and disciples of the Tathāgata. "The offering is abundant" means thus a gift given is of great fruit. "Gradually" means in due order by the fulfilment of morality and so on. The remainder has the same meaning as stated in the Book of Threes.

10.

Commentary on the Gavesī Discourse

180. In the tenth, "manifested a smile" means while going along the highway itself, having looked at that sal grove, "Has there indeed arisen previously in this place any good deed?" he saw the good deed done by the lay follower Gavesī in the time of the Buddha Kassapa. Then this occurred to him - "This good deed is unknown to the Community of monks, concealed; come, let me make it known to the Community of monks" - having turned aside from the road, while just standing at a certain spot, he performed the manifestation of a smile, showing the very tips of his teeth, he smiled a gentle smile. For just as mundane people, striking their bellies, laugh "kahaṃ kaha," Buddhas do not laugh thus. But the laughter of Buddhas is merely the appearance of being joyful and delighted.

And this laughter occurs with thirteen types of consciousness accompanied by pleasure. Therein, the mundane public laughs with eight types of consciousness - four from the unwholesome and four from sensual-sphere wholesome; learners, having removed the two associated with wrong view from the unwholesome, laugh with six types of consciousness; those who have eliminated the mental corruptions laugh with five types of consciousness - four functional consciousnesses with roots and one rootless functional consciousness. Among those too, when a strong object has come into range, they laugh with two types of consciousness associated with knowledge; when a weak object comes, they laugh with three types of consciousness - the dyad of two-rooted consciousness and the rootless consciousness. But in this instance, the functional rootless mind-consciousness-element consciousness accompanied by pleasure produces in the Blessed One a smile that is merely the appearance of being delighted.

But this smile, even though so slight, was evident to the elder. How? For at such a time, from the Tathāgata's four canine teeth, shining like lightning gathered from the mouth of a great cloud covering the four continents, rays of light the size of a great palm-tree trunk, having arisen and having circumambulated the noble head three times, disappear at the very tips of the canine teeth. By that sign, the Venerable Ānanda, even while walking behind the Blessed One, knows of the manifestation of a smile.

"Successful" (iddhaṃ) means prosperous. "Flourishing" (phītaṃ) means exceedingly prosperous, like a tree fully in fruit and blossom. "Crowded with people" means thronged with people. "One who did not fulfil the moral precepts" means one who did not completely practise the five precepts. "Were acknowledged" means they were acknowledged in the state of being lay followers. "Were encouraged" means they were established in the refuges - this is the meaning. "Thus this is exactly equal" means thus this reason is equal in every respect by way of equality, not merely in part. "There is nothing exceeding" means there is nothing exceeding in me compared to these. "Well then" is an indeclinable particle used in the sense of release. "To exceed" means I shall proceed for the purpose of a distinguishing reason - this is the meaning. "Remember me as one who fulfils the moral precepts" means know me as one who completely practises the five precepts. To that extent, the five precepts are said to have been undertaken by him. "How much more then we" means for what reason indeed would we not be ones who fulfil them. The remainder here is clear in itself.

The Chapter on Lay Followers is third.

4.

The Chapter on Forest Dwellers

1.

Commentary on the Forest-Dweller Discourse

181. In the first of the fourth, "due to dullness and sheer delusion" means he knows neither the observance nor the benefit. But due to his own dullness and sheer delusion, he is a forest dweller through sheer not knowing. "Having evil desires, overcome by desire" means having stood in such evil desire thus: "While I am dwelling in the forest, they will offer me honour of the four requisites thinking 'This one is a forest dweller,' and they will esteem me with virtues such as 'This monk is conscientious and secluded'" - having been overpowered by that very desire, he is a forest dweller. But one who, through the power of madness, having entered the forest and dwelling there, is called a forest dweller due to madness and derangement of the mind. "Praised" means this forest-dweller practice is praised and commended by Buddhas and disciples of the Buddha - thus he is a forest dweller. "This being the purpose" means the purpose of this one is this good practice - thus "one having this purpose"; the state of one having this purpose is "this being the purpose." In dependence on just that "this being the purpose," and not on anything else, any worldly gains - this is the meaning. The remainder here and in the discourses beyond this is of clear meaning.

The Chapter on the Forest is fourth.

5.

The Chapter on Brahmins

1.

Commentary on the Soṇa Discourse

191. In the first of the fifth, "brahmin practices" means the natural characteristics of brahmins. "Among dogs" means among canines. "Neither buy nor sell" means they do not buy by taking, nor do they sell by giving. "They set going communal life for connection only through mutual affection" means a dear one, having approached a dear one, sets going communal life for the purpose of binding by tradition. "To fill their bellies" means having stuffed, having accumulated, having filled the stomach. "Depart taking the remainder" means what they are unable to eat, having made into a bundle, they take and go. In this discourse only the round of rebirths has been spoken of.

2.

Commentary on the Doṇa the Brahmin Discourse

192. In the second, "do you too" means "do you too indeed?" "Transmitters" means those who transmit. "Whose" means belonging to whom. "Hymn passages" means the sacred hymns themselves, designated as the Vedas. "Sung" means recited by the ten ancient brahmins beginning with Aṭṭhaka by way of accomplishment of tonal sounds. "Recited" means spoken to others; the meaning is "taught." "Collected" means heaped together, categorised; the meaning is having made into a mass and established. "They sing along with them" means the brahmins of today sing along with, recite along with, that which was formerly sung by them. "They recite along with them" means they recite along with that. This is merely a synonym for the former. "They repeat what was spoken" means they repeat what was spoken by them. "They recite what was recited" means they recite along with what was recited by them. "They teach what was taught" means they teach along with what was taught to others by them. "As follows" means the meaning is "which are those?" "Aṭṭhaka" and so on are their names. It is said that they, having looked with the divine eye, without injuring others, having compared with the Scriptures of the Blessed One Kassapa, the Perfectly Self-awakened One, composed the sacred hymns. But later brahmins, having inserted killing of living beings and so on, having broken the three Vedas, made them opposed to the word of the Buddha. In "tyāssu'me," here "assu" is merely a particle; the meaning is "those brahmins declared these five types of brahmins."

"Studying the sacred hymns" means reciting and learning the Vedas. "Teacher's fee" means the teacher's offering, the teacher's share. "Not by archery" means he does not produce it by the work of a warrior's livelihood. "Not by government service" means not by the state of being an attendant to the king. "Only by going about for alms" means by pure going about for alms alone. "Not despising the bowl" means not despising that alms vessel. For he, having taken a gift, having bathed his head, standing at the doors of families, requests thus: "I have practised the holy life of a student for forty-eight years, the sacred hymns too have been learnt by me, I shall give the teacher's fee to my teacher, give me wealth." Having heard that, people give according to their ability, according to their strength, eight or sixteen or a hundred or a thousand. Thus, having wandered through the entire village, he hands over the obtained wealth to the teacher. With reference to that, this was said. "Thus indeed, Doṇa, a brahmin is equal to Brahmā" means thus, because of being endowed with the divine abidings, a brahmin is called equal to Brahmā.

"Not by buying, not by selling" means he neither takes by making a purchase himself, nor what is given by another having made a sale. "Given with water" means relinquished by being presented with water. For he, having gone to whatever family there is a girl who has come of age, stands at its door. When asked "Why are you standing?" he says "I have practised the holy life of a student for forty-eight years; I give all that to you; give me your girl." They, having brought the girl, having poured water onto his hands, give her. He, having taken that wife given with water, goes. "One born in excrement" means born in great excrement, in a great heap of dung. "For him that" means for him this. "Not for the purpose of sport" means not for the purpose of play. "Not for the purpose of delight" means not for the purpose of amorous enjoyment. "Having produced offspring" means having produced a daughter or a son, thinking "Now the lineage will be continued," he departs and goes forth. "In a fortunate realm, in a heavenly world" - this was said with reference to the Brahmā world itself. "He is equal to a god" means he is called equal to a god because of being endowed with divine abidings.

"Desiring that very enjoyment of a son" means whatever love for a son, whatever enjoyment of a son arises upon seeing a daughter or a son born to him, wishing for that, desiring that. "Dwells in the household" means having established a household, he lives in the midst of the household. The remainder here is clear in itself.

3.

Commentary on the Saṅgārava Sutta

193. In the third, "early" means first of all. "Pervaded by sensual lust" means seized by sensual lust. "Overcome by sensual lust" means followed by sensual lust. "Escape" - the escape from sensual lust is threefold: escape by suppression, escape by substitution of opposites, and escape by eradication. Therein, the first meditative absorption on foulness is called escape by suppression, insight is called escape by substitution of opposites, and the path of arahantship is called escape by eradication. The meaning is that one does not understand all three of those. In the passages beginning with "one's own welfare" and so on, one's own welfare reckoned as arahantship is called one's own welfare, the welfare of the donors of requisites is called the welfare of others, and that same twofold welfare is called the welfare of both. By this method, the meaning should be understood in all instances.

But this is the distinction - In the passages beginning with "the escape from anger" and so on, there are only two escapes: escape by suppression and escape by eradication. Therein, as regards anger, first, the first meditative absorption through friendliness is called the escape by suppression, and the path of non-returning is the escape by eradication; for sloth and torpor, the perception of light is the escape by suppression, and the path of arahantship is the escape by eradication. For restlessness and remorse, any serenity whatsoever is the escape by suppression; but here, for restlessness the path of arahantship, and for remorse the path of non-returning, is the escape by eradication. For sceptical doubt, the defining of phenomena is the escape by suppression, and the first path is the escape by eradication.

Now, as for the simile stated here beginning with "just as, brahmin, a bowl of water mixed with lac" and so on, among those, "a bowl of water" means a bowl filled with water. "Mixed" means mixed by way of causing a change of colour. "Boiling" means heated. "Producing hot steam" means producing steam. "Covered over with moss and aquatic plants" means covered over by aquatic plants that have arisen after covering the surface of the water with moss of the type of sesame seeds and so on, or of the colour of the back of a blue frog. "Stirred by the wind" means stirred and shaken by the wind. "Turbid" means unclear. "Stirred up" means unsettled. "Become muddy" means become miry. "Placed in darkness" means placed in a lightless place such as the interior of a storeroom and so on. In this discourse, the Blessed One, having turned the teaching away from the three existences, concluded with the pinnacle of arahantship, but the brahmin was established merely in the refuges.

4.

Commentary on the Kāraṇapālī Discourse

194. In the fourth, "Kāraṇapālī" - Pālī was his name, but because he causes work to be done for the royal families, he became known as Kāraṇapālī. "Has work done" means having risen right early, he causes gate-towers and walls that have not been made to be constructed, and has decayed ones restored. "The brahmin Piṅgiyānī" means a brahmin so named, a noble disciple established in the fruition of non-returning. He, it is said, having risen right early, having had perfumes, garlands, and so on taken up, having gone to the Teacher's presence, having paid homage, having venerated with perfumes, garlands, and so on, comes back to the city - this was the brahmin's daily duty. He saw him coming after having performed this duty. "He said this" means having thought "This brahmin is wise, with superior knowledge; where indeed has he gone right early and is coming back?" having recognised him as having gradually come near, he spoke the utterance beginning with "Well now, from where."

Therein, "during the day" means during the daytime of the day; the meaning is at midday time. "He is wise, I imagine" - the meaning here is: does the venerable Piṅgiyānī consider the ascetic Gotama wise, or not? "Who am I, sir" means: sir, who indeed am I in knowing the ascetic Gotama's lucidity of wisdom? "And who could know the ascetic Gotama's lucidity of wisdom" means: from where could I know the ascetic Gotama's lucidity of wisdom, for what reason indeed could I know? Thus in every way he makes clear his own state of not knowing. "Surely he who could would himself be such as he" means: whoever could know the ascetic Gotama's lucidity of wisdom, he too surely, having fulfilled the ten perfections and attained omniscience, would be just such a Buddha himself. For one wishing to measure Sineru or the earth or space, it is fitting to obtain a stick or a rope of that very measure; he makes clear that even for one knowing the ascetic Gotama's wisdom, it is fitting to obtain omniscience knowledge equal to his knowledge. But here the repetition was made on account of esteem. "Lofty" means highest, foremost. "Who am I, sir" means: sir, who indeed am I in praising the ascetic Gotama? "And who could praise the ascetic Gotama" means: for what reason could I praise him?

"Praised by the praised" means he is praised by his own virtues which are praised by the whole world, being more superior than all virtues; there is no function of praising him by others. For just as a campaka flower or a blue water-lily or a lotus or red sandalwood is pleasing and fragrant by the splendour of its own colour and scent, there is no function of extolling it with visiting colours and scents. And just as a jewel gem or the disc of the moon shines by its own light alone, there is no function of illuminating it by another, thus the ascetic Gotama is praised and extolled by his own virtues which are praised by the whole world, brought to the foremost position of the whole world. There is no function of praising him by another.

Or "praised by the praised" also means praised by the praised. But who are the praised? King Pasenadi of Kosala was praised by the inhabitants of Kāsi and Kosala; Bimbisāra by the inhabitants of Aṅga and Magadha; the Licchavis of Vesālī by the inhabitants of the Vajjian confederacy; the Mallas of Pāvā, the Mallas of Kusinārā, and other various warriors were praised by their respective provinces; the brahmins beginning with Caṅkī by groups of brahmins; the male lay followers beginning with Anāthapiṇḍika by groups of male lay followers; the female lay followers beginning with Visākhā by female lay followers numbering many hundreds; the wandering ascetics beginning with Sakuludāyin by many hundreds of wandering ascetics; the great female disciples beginning with the Elder Nun Uppalavaṇṇā by many hundreds of nuns; the great elders beginning with the Elder Sāriputta by many hundreds of monks; the gods beginning with Sakka by many thousands of gods; the Brahmās beginning with the Great Brahmā by many thousands of Brahmās were praised. All of them extol, commend, and praise the one of ten powers; therefore the Blessed One is called "praised by the praised." "Reason" means benefit and advantage.

Then he, describing the reason for his own confidence, said beginning with "Just as, sir, a man." Therein, "satisfied with the finest flavours" - among food flavours, milk-rice; among oily flavours, cow's ghee; among astringent flavours, pure bee's honey; among sweet flavours, sugar - such and so on are called the finest flavours. Among those, satisfied with whichever one, having eaten up to the throat's measure, standing. "Of other inferior" means of other inferior flavours compared to the finest flavours. "From discourses" means from the discourse, in the manner of discourse - this is the meaning. The same method applies in the remaining ones too. "From that source" means from that and that among the discourses and so on. "Of the doctrines of various other ascetics and brahmins" means those doctrines reckoned as the views of other various ascetics and brahmins, of those. "Does not long for" means does not desire; he does not even wish to hear when those are being spoken of. "Overcome by hunger and weakness" means accompanied by hunger and by the state of being weak. "A honey-ball" means a flour ball bound with roasted rice flour mixed with the four sweets, or simply a sweet cake. "Might come upon" means might obtain. "Delicious" means not requiring to be sprinkled with another flavour for the purpose of making it sweet; nourishing; of sublime flavour.

"Of yellow sandalwood" means of gold-coloured sandalwood. "Of red sandalwood" means of red-coloured sandalwood. "Fragrant scent" means fragrance. "Disturbance" and so on are the disturbance of the round of rebirths, the weariness of the round of rebirths, and the fever of the round of rebirths. "Uttered an inspired utterance" means he made an utterance. For just as whatever oil a measure is not able to hold, having overflowed, flows away - that is called "overflow." And whatever water a lake is not able to hold, having submerged it, flows away - that is called "flood." Just so, whatever word born of joy the heart is not able to hold, having become excessive, not remaining within, comes forth outside - that is called "an inspired utterance." The meaning is that he sent forth such a word born of joy.

5.

Commentary on the Piṅgiyānī Discourse

195. In the fifth, "blue" - this is all-inclusive. "Of blue complexion" and so on is the showing of the classification of that very same. Therein, their natural complexion was not blue, but this was said because they were anointed with blue cosmetic ointment. "With blue clothes" means their cloth, fine cloth, silk and so on were all blue. "With blue ornaments" means adorned with blue gems and blue flowers; their hand ornaments, horse ornaments, chariot ornaments, curtains, canopies and jackets were all blue. By this method the meaning should be understood in all terms.

"Just as a lotus" means just as a hundred-petalled red lotus. "Kokanada" is a synonym for that very thing. "In the morning" (pāto) means early, at the time of sunrise. "Would be" (siyā) means might be (bhaveyya). "With fragrance not faded" (avītagandha) means with fragrance not departed. "The Resplendent One" (Aṅgīrasa) means rays emanate from each and every limb of the Blessed One; therefore he is called "the Resplendent One." "Like the blazing sun in the sky" means shining like the blazing sun in the sky, by way of illuminating the four great continents with their surrounding two thousand islands. "See the Resplendent One" - he speaks thus with reference to either himself or the great multitude.

6.

Commentary on the Great Dreams Discourse

196. In the sixth, "great dreams" means great dreams because they are to be seen by great persons and because they are signs of great matters. "Appeared" means they became manifest. Therein, one seeing a dream sees it for four reasons: either from disturbance of the elements, or from what was previously experienced, or from divine intervention, or from an advanced sign.

Therein, one whose elements are disturbed through the application of conditions causing the disturbance of bile and so on sees a dream from disturbance of the elements. And seeing, one sees various kinds of dreams, as if falling from a mountain, as if going through space, and as if being pursued by beasts of prey, elephants, thieves, and so on. One seeing from what was previously experienced sees an object previously experienced in the past. For one seeing from divine intervention, deities, either out of well-wishing or out of ill-wishing, either for benefit or for harm, present various objects. He sees those objects through the power of those deities. One seeing from an advanced sign sees a dream that is an advanced sign of benefit or harm about to arise by the force of merit and demerit, like the Bodhisatta's mother seeing the sign of obtaining a son, like the king of Kosala seeing the sixteen dreams, and like this very Blessed One, being a Bodhisatta, seeing these five great dreams.

Therein, whatever one sees in a dream from disturbance of the elements and from what was previously experienced, that is not true. Whatever one sees from divine intervention, that is either true or false. For angered deities, wishing to destroy by means, show things even in a reversed manner. But whatever one sees from an advanced sign, that is certainly true indeed. From the combination and differentiation of these four root causes too, there is indeed differentiation of dreams.

And moreover, this fourfold dream is seen only by learners and worldlings, because illusions have not been abandoned; those beyond training do not see them, because illusions have been abandoned. But does one seeing this see it while asleep, or while awakened, or while neither asleep nor awakened? Now here, if one sees it while asleep, a contradiction with the Abhidhamma arises. For one sleeps with the life-continuum consciousness; that is not an object such as a sign of matter and so on, nor is it associated with lust and so on. But for one seeing a dream, such consciousnesses arise. Then if one sees it while awakened, a contradiction with the Vinaya arises. For whatever one sees while awakened, one sees with fully functional consciousness. And in a transgression committed with fully functional consciousness, there is no such thing as no offence. But in a transgression committed by one seeing a dream, there is certainly no offence at all. Then if one neither asleep nor awakened sees it, one indeed does not see it. And this being so, the absence of dreams would result? Not the absence. Why? Because one overcome by monkey-torpor sees it. For this was said: "One overcome by monkey-torpor, great king, sees a dream."

"Overcome by monkey-torpor" means engaged in the sleep of a monkey. For just as the sleep of a monkey is quickly changing, so that sleep which, because of being interspersed again and again with wholesome and other consciousnesses, is quickly changing, during the occurrence of which there is again and again an emerging from the life-continuum, engaged in that, one sees a dream. Therefore this dream is wholesome, unwholesome, and also indeterminate. Therein, it should be understood that at the end of a dream, for one performing worship of shrines, hearing the Teaching, teaching the Teaching and so on, it is wholesome; for one performing killing of living beings and so on, it is unwholesome; freed from both extremes, at the moment of adverting and registration, it is indeterminate. This, because of having a weak basis, is unable to drag along conception through volition. But during occurrence, supported by other wholesome and unwholesome states, it gives result. Although it gives result, yet because of having arisen in what is not its domain, the volition at the end of a dream is merely negligible. And this dream, even by way of time, one seen during the day does not come true, and likewise during the first watch, the middle watch, and the last watch. But at the strong break of dawn, when what has been eaten, drunk, and chewed has been properly digested, when the nutritive essence has been established in the body, a dream seen just as the dawn is rising comes true. One seeing a dream with a desirable sign obtains what is desirable; one seeing an undesirable sign obtains what is undesirable.

But these five great dreams neither the mundane public sees, nor the great kings, nor the universal monarchs, nor the chief disciples, nor the Individually Enlightened Ones, nor the Perfectly Self-awakened Ones; only the omniscient Bodhisatta alone sees them. But when did our Bodhisatta see these dreams? He saw them at the time of the night brightening on the fourteenth of the fortnight, thinking "Tomorrow I shall become the Buddha." Some say on the thirteenth too. He, having seen these dreams, having risen and folded his legs crosswise, seated, thought - "If these dreams had been seen by me in the city of Kapilavatthu, I would tell my father, the great king. If, however, my mother were alive, I would tell her. But in this place there is indeed no recipient of these, I myself shall interpret them." Then, having himself interpreted the dreams, thinking "This is the advanced sign of this, this is the advanced sign of that," having consumed the milk-rice given by Sujātā in the village of Uruvelā, having ascended the ground of enlightenment, having attained enlightenment, in due course, while dwelling at Jeta's Grove, in order to expand upon the five great dreams seen at the time of his budding Buddhahood, having addressed the monks, he began this teaching.

Therein, "the great earth" means the great earth that stood filling the interior of the world-circle. "Was a great bed" means was a royal bed. "Laid down" means placed. But he was not placed in the water itself; rather, it should be understood that having gone over and above the eastern ocean, he was placed at the summit of the eastern world-circle. "In the western ocean" and "in the southern ocean" - in these too the same method applies. "A variety of grass called tiriyā" means it is called dabba grass. "Having grown up from the navel, stood reaching up to the sky" means having grown up from the navel with a red stick the size of a plough-handle, while one was watching and watching, a span's measure, a cubit's measure, a fathom's measure, a staff's measure, a league's measure, half a yojana's measure, a yojana's measure - thus having grown up and grown up, it stood reaching up to the sky for many thousands of yojanas. "Having climbed up from the feet" means having ascended with the feet starting from the tips of the nails. "Of different colours" means one was blue-coloured, one was yellow-coloured, one was red-coloured, one was the colour of a withered leaf - thus of different colours. "White" means bright, pure. "Of a great mountain of dung" means of a mountain of excrement three yojanas in height. "Walked back and forth on top" means walks on the very summit. But the long-lived Buddhas, having entered into the three-yojana mountain of dung, are as if seated.

Thus, having shown the advanced signs by this much of a passage, now in order to show the attainment together with the advanced signs, he said beginning with "Whatever, monks." Therein, because it bestows all qualities, the path of arahantship of the Buddhas is called the unsurpassed perfect enlightenment. Therefore, that he saw the great earth of the world-circle as having become a royal couch, that was the advanced sign of Buddhahood. That he saw the Himalaya, the king of mountains, as a pillow, that was the advanced sign of the pillow of omniscient knowledge. That he saw the four hands and feet standing at the summit of the world-circle, that was the advanced sign of the irreversible nature of the wheel of the Teaching. That he saw himself lying face upward, that was the advanced sign of the turning face upward of beings who are face downward in the three existences. That he was as if seeing with eyes opened, that was the advanced sign of the attainment of the divine eye. That there was one light as far as the highest point of existence, that was the advanced sign of unobstructed knowledge. The remainder should be understood by the Pāḷi text itself.

7.

Commentary on the Rains Retreat Discourse

197. In the seventh, "sign-readers" means those who read signs. "The heat element becomes agitated" means a great mass of fire arises. "Having received water with his hand" means having received the temperature-originated water that had arisen with a hand of three hundred yojanas. "Are heedless" means they are heedless due to their own amusement, with mindfulness departed. For when the thought "let us delight" has arisen in them through their own delight, the rain god rains even at an improper time; in the absence of that, it does not rain. With reference to that, this was said - "Not timely rain." The eighth and ninth are clear in meaning.

10.

Commentary on the Involving Being Sent Away Discourse

200. In the tenth, "involving escape" means escaped, unbound. "Elements" means having an intrinsic nature empty of self. "When he attends to sensual pleasure" means for one attending to sensual pleasures; the meaning is for one who, having emerged from the meditative absorption on foulness, like one who, having taken medicine, investigates poison, directs the mind towards sensual pleasures for the purpose of investigation. "Does not spring forward" means does not enter. "Does not become clear" means does not arrive at confidence. "Does not become settled" means does not become established. "Does not become liberated" means does not resolve upon. But just as a cock's feather or a strip of sinew thrown into a fire draws back, shrinks back, turns away, does not extend, so it draws back and does not extend. "But renunciation" means here renunciation is the first meditative absorption in foulnesses; when he attends to that, the mind springs forward. "That mind of his" means that consciousness of the meditative absorption on foulness of his. "Well gone" means well gone because of having gone to its resort. "Well developed" means well developed because of being conducive to non-relinquishment. "Well emerged" means emerged from sensual pleasures. "Well liberated" means well liberated from sensual pleasures. "Mental corruptions conditioned by sensual pleasures" means the four mental corruptions rooted in sensual pleasures. "Vexations" means sufferings. "Fevers" means fevers of sensual lust. "He does not feel that feeling" means he does not feel that feeling of sensual pleasures and the feeling of vexation and fever. "This is declared to be the escape from sensual pleasures" means this meditative absorption on foulness is declared to be the escape from sensual pleasures because of being escaped from sensual pleasures. But whoever, having made that meditative absorption the foundation, contemplating activities, having reached the third path, having seen Nibbāna through the fruition of non-returning, knows "there are no more sensual pleasures." His mind is absolutely the escape. The same method applies to the remaining terms as well.

But this is the distinction - In the second section, the meditative absorptions through friendliness are the escape from anger. In the third section, the meditative absorptions through compassion are the escape from violence. In the fourth section, the immaterial meditative absorptions are the escape from material forms. And here, regarding the absolute escape, the fruition of arahantship should be construed. "In the fifth section, when he attends to identity" means for a dry insight practitioner who, having comprehended pure activities, has attained arahantship, having emerged from the fruition attainment, directs the mind towards the five aggregates of clinging for the purpose of investigation. "This is declared to be the escape from identity" means this consciousness of the fruition attainment of arahantship, arisen as "there is no more identity" for a monk who stands having seen Nibbāna through the path of arahantship and its fruition, is declared to be the escape from identity. Now, speaking the praise of one who has eliminated the mental corruptions, who stands having reached cessation as the escape from identity in this way, he said beginning with "delight in sensual pleasure does not underlie for him." Therein, "does not underlie" means does not arise. "Through the non-underlying" means through the non-arising. The remainder here is clear in meaning.

The Chapter on Brahmins is fifth.

The fourth fifty is finished.

5.

The Fifth Fifty

1.

The Chapter on Kimila

1.

Commentary on the Kimila Discourse

201. In the first of the fifth, "at Kimilā" means in the city so named. "Nicula grove" means in the mucalinda grove. "He said this" means it is said that this elder, being a merchant's son in that very city, having gone forth in the presence of the Teacher, obtained the knowledge of past lives. He, recollecting the continuity of aggregates dwelt in by himself, saw his own state of having dwelt there, having gone forth at the time when the Dispensation of Kassapa, the One of Ten Powers, was declining, when the four assemblies were showing disrespect towards the Dispensation, having tied a ladder, having ascended a mountain, and having practised the ascetic duty there. He, thinking "Having approached the Teacher, I shall ask him that reason," spoke this utterance beginning with "What now, venerable sir."

"They dwell disrespectful and not deferential towards the Teacher" means they dwell without having established respect and seniority towards the Teacher. The same method applies in the remaining ones too. Therein, one who goes about holding an umbrella and mounting sandals in the shrine courtyard and so on, and speaking pointless talk of various kinds, is called one who dwells disrespectful towards the Teacher. But one who, having sat down in the hall for hearing the Teaching, sleeps and speaks pointless talk of various kinds, is called one who dwells disrespectful towards the Teaching. One who speaks diverse talk with gesticulating arms in the midst of the Community, and does not show respect towards elders, juniors, and those of middle standing, is called one who dwells disrespectful towards the Community. One who does not fulfil the training is called one who dwells disrespectful towards the training. One who engages in disputes, quarrels, and so on with one another is called one who dwells disrespectful towards one another. The second is of clear meaning.

3.

Commentary on the Thoroughbred Horse Discourse

203-204. In the third, "rectitude" means by the state of being upright, by going without crookedness. "Speed" means by speed of foot. "Gentleness" means by softness of body. "Patience" means the patience of endurance. "Meekness" means by purity of morality. In the section on monks, "rectitude" means the straight going of knowledge. "Speed" means the state of knowledge going forth, having become courageous. "Gentleness" means gentleness of morality. "Patience" means just the patience of endurance. "Meekness" means just by purity of morality. In the fourth, the five powers have been spoken of as mixed.

5.

Commentary on the Cetokhila Sutta

205. In the fifth, "mental rigidities" means states of obstinacy of the mind, states of being rubbish, states of being a stump. "Is uncertain about the Teacher" means he is uncertain about the Teacher's body or virtues. Being uncertain about the body, he is uncertain thus: "Is there or is there not a body adorned with the thirty-two excellent characteristics of a great man?" Being uncertain about the virtues, he is uncertain thus: "Is there or is there not the knowledge of omniscience capable of knowing the past, future, and present?" "Doubts sceptically" means searching, one becomes troubled, encounters suffering, and is not able to judge. "Does not resolve upon it" means he does not obtain the decision "it is thus." "Is not confident" means having entered into the virtues, he is not able to be confident with a state free from doubt, to become undisturbed. "To ardour" means for the purpose of making energy that scorches the mental defilements. "To pursuit" means for exertion again and again. "To perseverance" means for constant practice. "To striving" means for the purpose of striving. "This is the first mental rigidity" means this first state of obstinacy of the mind reckoned as sceptical doubt about the Teacher; thus it has not been abandoned by this monk.

"About the Teaching" means about the Scriptures and the Teaching of penetration. Being uncertain about the Scriptures, he is uncertain thus: "They say the Buddha's teaching is the three Canons, eighty-four thousand portions of the Teaching - does this exist or does it not?" Being uncertain about the Teaching of penetration, he is uncertain thus: "They say the path is the outcome of insight, fruition is the outcome of the path, the relinquishment of all activities is Nibbāna - does that exist or does it not?" "Is uncertain about the Community" means by virtue of the terms beginning with "practising uprightly," he is uncertain thus: "Is there or is there not a Community that has become a multitude of eight persons - four standing on the path and four standing in fruition - who have practised such a practice?" Being uncertain about the training, he is uncertain thus: "They say there is the training in higher morality, and the training in higher consciousness and higher wisdom - does that exist or does it not?" "This is the fifth" means this fifth state of obstinacy of the mind, the state of being rubbish, the state of being a stump, reckoned as irritation towards fellows in the holy life.

6.

Commentary on the Shackle Discourse

206. In the sixth, "bondages of mind" means they grasp the mind as if having bound it and made it into a fist - thus they are bondages of mind. "Sensual pleasures" means both sensual pleasures as objects and sensual pleasures as defilements. "The body" means in one's own body. "Material form" means external material form. "As much as he likes" means however much he wishes, that much. "To fill his belly" means filling the stomach. For it is called "filling the belly" because of stuffing the stomach. "The pleasure of sleeping" means the pleasure of beds and chairs, or the pleasure of agreeable temperature. "The pleasure of lying on his side" means the pleasure that arises for one lying down turning over, from the right side and the left side - such arisen pleasure. "The pleasure of torpor" means the pleasure of sleep. "Devoted" means he dwells properly engaged. "Having aspired" means having wished for. In "by morality" and so on, "morality" means the fourfold purification morality. "Ascetic practice" means the undertaking of ascetic practices. "Austerity" means austere conduct. "Holy life" means abstinence from sexual intercourse. "I shall become a god" means I shall become an influential god. "Or an inferior deity" means one or another among the gods of little influence.

7-8.

Commentary on the Rice Gruel Discourse and So On

207-208. In the seventh, "regulates wind" means having regulated the wind, it carries it away. "Cleanses the bladder" means it makes the veins pure. "Digests the remainder of undigested food" means if there is a remainder of undigested food, it digests it. In the eighth, "not good for the eyes" means not beneficial for the eyes, it does not make the eyes pure.

9.

Commentary on the Singing Voice Discourse

209. In the ninth, "prolonged" means long, occurring having destroyed the complete terms and phrasing and the verse pattern. "For one desiring the production of that sound" means for one aspiring to the production of sound, thinking "a singing voice should be made thus." "There is dissolution of concentration" means there is destruction of the mind of serenity and insight meditation.

10.

Commentary on the Unmindfulness Discourse

210. In the tenth, "one sleeps unpleasantly" means seeing various kinds of dreams, one sleeps unpleasantly. "One wakes up unpleasantly" means even when waking up, having become frightened, one wakes up with hair-raising. In this discourse, mindfulness and full awareness have been spoken of as mixed.

The Chapter on Kimila is first.

2.

The Chapter on the Reviler

1.

Commentary on the Reviler Discourse

211. In the first of the second, "one who reviles and abuses" means one who reviles with the ten grounds for reviling, and one who abuses by showing fear. "With his path cut off" means one whose path is cut off because of the cutting off of the supramundane obstacle. "Illness" (rogātaṅka) means disease itself is called "illness" because it brings about difficult livelihood.

2.

Commentary on the Maker of Quarrels Discourse

212. In the second, "maker of legal cases" means one who is a maker of a certain one of the four legal cases. "What has not been attained" means a distinction not formerly reached.

3.

Commentary on the Discourse on Morality

213. In the third, "immoral" means without morality, devoid of morality. "Failing in morality" means one whose morality has failed, whose restraint is broken. "Because of heedlessness" means by reason of heedlessness. And this discourse has come by way of householders, but it is applicable to those gone forth as well. For a householder earns his living by whatever craft - whether by farming, whether by trade, being heedless by way of killing living beings and so on, he is unable to accomplish this or that at the proper time, and then his capital is destroyed. Even during the non-killing period, one who commits killing of living beings and taking what is not given and so on, undergoes great loss of wealth by way of punishment. One gone forth who is immoral, by reason of heedlessness, undergoes loss of morality, of the Buddha's teaching, of meditative absorption, and of the seven noble treasures. For a householder, a bad reputation arises in the midst of the fourfold assembly: "Such and such a one, born in such and such a family, is immoral, of bad character, who has abandoned both this world and the world beyond, and does not give even so much as a ticket meal." For one gone forth, it arises thus: "Such and such a one was not able to guard morality, nor to learn the Buddha's teaching; he lives by medical practice and so on, and is endowed with the six disrespects."

"Unconfident" means first, as for a householder, he approaches with fear, thinking "Inevitably at a place where many are assembled, someone will know my deed, and then they will restrain me, or will hand me over to the royal family." And he sits down downcast, with drooping shoulders, face cast down, scratching the ground with his thumb, and is unable to speak with confidence. Even one gone forth approaches with fear, thinking "Many monks have assembled; inevitably someone will know my deed, and then, having set aside my Observance and invitation ceremonies, having removed me from the ascetic life, they will expel me." He is unable to speak with confidence. However, a certain one, even though immoral, goes about as if arrogant; yet even he is indeed downcast in his disposition.

"Dies deluded" means for him, as he lies on his deathbed, the place where immoral deeds were undertaken and carried out comes into range. He opens his eyes and sees this world; he closes his eyes and sees the world beyond. The four realms of misery present themselves to him; it is as if he were being struck on the head with a hundred spears. He dies crying out "Stop it, stop it!" Therefore it was said - "Dies deluded." The fifth term is clear in itself. The discussion on benefits should be understood by the reverse of what has been stated.

4.

Commentary on the Discourse on One Who Speaks Much

214. In the fourth, "in a person who speaks much" means they speak much without having defined it by wisdom. "In a person who speaks with wisdom" - "mantā" is called wisdom; having defined it by that, they speak.

5.

Commentary on the First Discourse on Impatience

215. In the fifth, "abounding in enmity" means having much enmity either through enmity with persons or through unwholesome enmity. "Abounding in faults" means abounding in hate.

6.

Commentary on the Second Discourse on Impatience

216. In the sixth, "cruel" means severe and hard. "Remorseful" means endowed with a state of dejection.

7. Commentary on the First Discourse on the Unpleasing

217. In the seventh, "unpleasing" means endowed with unpleasing bodily action and so on. "Pleasing" means of pure conduct that inspires confidence. The eighth and ninth are clear in meaning.

10.

Commentary on the Discourse on Madhurā

220. In the tenth, "Monks, there are these five dangers of Madhurā" - on one occasion the Blessed One, surrounded by the community of monks, wandering on a journey, having reached the city of Madhurā, began to enter into the inner city. Then a certain demoness holding wrong views, having become naked, having stretched out both hands, having wagged her tongue, stood before the One of Ten Powers. The Teacher, without entering into the inner city, having departed from there itself, went to the monastery. The great multitude, having taken solid and soft food as well as honour and respect, having gone to the monastery, gave a gift to the Community of monks headed by the Buddha. The Teacher began this discourse for the purpose of reproaching that city. Therein, "uneven" means not level. "Has much dust" means at the time when the wind blows, it is as if enveloped by a cloud of dust stirred up. The remainder is clear everywhere.

The Chapter on Revilers is second.

3.

The Chapter on Long Wandering

1.

Commentary on the First Discourse on Long Wandering

221. In the first of the third, "unsettled wandering" means wandering that is not settled. "One does not purify what has been heard" means whatever learning one has, one is not able to purify it. "One is unconfident with a certain amount of learning" means even with little by little learning that exists, one does not attain pleasure through knowledge. "Settled wandering" means in settled wandering. The second is of clear meaning.

3-4.

Commentary on the Discourse on Excessive Dwelling, Etc.

223-224. In the third, "many goods" means many requisites. "Many medicines" means many medicines due to the abundance of ghee, butter, and so on. "Experienced" means attached. "In company" means having been in company through the fivefold bonding. "Not becoming" means unsuitable for the Dispensation. In the fourth, "stingy with praise" means stingy with virtues. "Stingy with the Teaching" means stingy with the Scriptures.

5-6.

Commentary on the Discourse on Dependent on Families, Etc.

225-226. In the fifth, "commits an offence of going without informing" means he commits the offence stated in the training rule: "Having been invited, with food, without asking permission from a monk who is present, should visit families before the meal or after the meal." "Sitting down in a secret place" and so on should be understood by way of those respective training rules. In the sixth, "excessively" means a time that has exceeded the proper measure. The seventh is clear in itself.

8.

Commentary on the Discourse on Eating After Sunrise

228. In the eighth, "eating late in the day" means a meal cooked too late in the day. "They do not honour them in proper time" means not cooking rice gruel at the time for rice gruel, sweet-meat at the time for sweet-meat, food at the time for food, because of having let the proper and appropriate time pass, they do not honour them in proper time; they merely give according to their own mind. Thereupon they too, when those come to their own house, do likewise. The deities who receive offerings, who have come through family tradition, only when receiving their gain at the proper and appropriate time, protect and guard without causing oppression. But when receiving at an improper time, thinking "These are disrespectful towards us," they do not provide protection.

Ascetics and brahmins too, thinking "In these people's houses there is no food at mealtime; they give when the midday has stood still," do not perform their duties on auspicious and inauspicious occasions. "They do their work neglectfully" means thinking "We do not get anything in the morning; oppressed by hunger, we are unable to do the work," they give up the work and sit down. "Is not nourishing" means food eaten at an improper time is unable to carry nutritive essence. The bright side should be understood by the reversal of what has been stated.

9.

Commentary on the First Discourse on the Black Snake

229. In the ninth, "timid" means it sleeps a deep sleep with drowsiness. "Fearsome" means in dependence on that, fear arises; therefore it is fearsome. "A betrayer of friends" means it is treacherous to and harms even a friend who gives it beverages and food. The same method applies to womankind as well.

10.

Commentary on the Second Discourse on the Black Snake

230. In the tenth, "having terrible venom" means having harsh venom. "Having a forked tongue" means one whose tongue is split in two. "Having terrible venom" means by the state of having terrible venom. In the remaining two as well, the same method applies.

The Chapter on Long Journeys is third.

4.

The Chapter on Residents

1.

Commentary on the Discourse on Residents

231. In the first of the fourth, "of good conduct" means accomplished in the conduct of an ascetic. "Is not to be esteemed" means is not to be developed. The second is clear in itself.

3.

Commentary on the Discourse on the Beautiful

233. In the third, "competent" means competent through being possessed of bodily power and the power of knowledge.

4.

Commentary on the Discourse on Being Very Helpful

234. In the fourth, "broken and shattered" means the place where it has fallen and the place where it has split. "Repairs" means restores to its original state. "Informs" - this is said by way of families who have invited to admonish.

5.

Commentary on the Discourse on Compassion

235. In the fifth, "in higher morality" means in the five precepts. "He establishes in the vision of the Teaching" means he establishes them in the vision of the Teaching of the four truths. "Directed towards what is worthy" means gone to the Triple Gem alone, which is worthy of all honours; the meaning is "establish respect and consideration in the three objects." The sixth is clear in itself.

7.

Commentary on the Second Discourse on One Who Deserves Dispraise

237. In the seventh, "greedy for residence" means one who stands as if having swallowed the residence through the power of strong greed. All the remainder is clear in itself.

The Chapter on Residents is fourth.

5.

The Chapter on Misconduct

1.

Commentary on the First Discourse on Misconduct

241. In the first of the fifth, "misconduct" and "good conduct" - this is stated without division; "bodily misconduct" and so on is by way of division according to the body door and so on. "The Good Teaching" means from the teaching of the ten wholesome courses of action. "Bad qualities" means in the bad qualities reckoned as the unwholesome courses of action.

9.

Commentary on the Discourse on the Charnel Ground

249. In the ninth, "of a charnel ground" means in a cemetery. "Lamentation" means a place of lamentation. "Impure" means disgusting.

10.

Commentary on the Discourse on Confidence in Persons

250. In the tenth, "confidence in a person" means confidence arisen in a single person. "Makes him sit at the end" means he makes him sit at the end of the monks' seats. The remainder is of manifest meaning everywhere.

The Chapter on Misconduct is fifth.

The Fifth Fifty is finished.

6.

The Chapter on Full Ordination

1-3.

Commentary on the Discourse on Those Who Should Be Given Full Ordination and So On

251-253. In the first of the sixth, "full ordination should be given" means having become a preceptor, full ordination should be given. In the second, "guidance should be given" means having become a teacher, guidance should be given. In the third, "a novice should be caused to attend" means having become a preceptor, a novice should be taken on. Thus these three discourses too were spoken at the time of the first enlightenment regarding those who have eliminated the mental corruptions. The fourth and so on are of manifest meaning only from the word-by-word explanation.

1.

Commentary on the Authorization Repetition Series and So On

272. The discussion of judgment on the distributor of meals and so on should be known by the method stated in the Samantapāsādikā, the commentary on the Vinaya. "Though authorized, should not be sent forth" means one who is by nature authorized should not be sent forth saying "Go and allot the meals."

273-285. "Receiver of robes" means one who causes the taking of the cloth for the rains. "Accepter of bowls" means the accepter of bowls stated here in "And whichever is the last bowl of that assembly of monks, that should be given to that monk."

293-302. "Ājīvaka" means a naked wandering ascetic. "Nigaṇṭha" means one covered in the front part. "Muṇḍasāvaka" means a disciple of the Jains. "Jaṭilaka" means a hermit. "Wanderer" means a clothed wandering ascetic. Māgaṇḍika and others are also sectarians. However, for these, due to the absence of fulfilment in the precepts, the bright side was not taken. The remainder here is clear in itself.

In the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya,

The exposition of the Book of Fives is completed.