2.
The Chapter on Those Bound for the Realm of Misery
1.
Commentary on the Discourse on One Bound for the Realm of Misery
114. In the first of the second, "bound for the realm of misery" means they will go to a realm of misery. "Doomed to Niraya Hell" means they will go to hell. "Without having abandoned this" means without having abandoned this triad of evil qualities beginning with claiming to be a practitioner of the holy life. "Claiming to be a practitioner of the holy life" means one who resembles a practitioner of the holy life, or one who claims thus "I too am a practitioner of the holy life" by not abandoning their deportment. "Accuses" means reviles, abuses, and charges. "There is no fault in sensual pleasures" means there is no fault for one who indulges in objective sensual pleasures through the defilement of sensual desire. "Gulping down" means the state of being drunk, the state of being enjoyed, to be enjoyed with an unsuspecting mind, like the drinking of water by one who is thirsty. In this discourse only the round of rebirths has been spoken of.
2.
Commentary on the Discourse on the Rare
115. In the second, "grateful and thankful" means a person who reciprocates, having known the deed done by him thus "This was done for me by him," having made it known and obvious.
3.
Commentary on the Discourse on the Immeasurable
116. In the third, "to be measured with ease" means easily measured. "To be measured with difficulty" means difficult to measure. "One is unable to measure" means immeasurable. "Arrogant" means with a risen reed; the meaning is one who stands having raised up hollow conceit. "Fickle" means endowed with fickleness such as adorning bowls and so on. "Garrulous" means harsh of mouth. "Of loose speech" means of unrestrained speech. "Unconcentrated" means deprived of unified focus of mind. "With a wandering mind" means with a confused mind, comparable to a stray cow or a wandering deer. "With uncontrolled faculties" means with open faculties. The remainder here is clear in itself.
4.
Commentary on the Discourse on the Imperturbable
117. In the fourth, "he enjoys that" means he enjoys that meditative absorption. "He desires that" means he aspires for that very thing. "And finds happiness on account of it" means he reaches contentment on account of that meditative absorption. "Established therein" means established in that meditative absorption. "Inclined to it" means inclined to that very thing. "Dwelling in it frequently" means dwelling frequently in that. "Is reborn in the company" means arrives at the state of being together; the meaning is that one is reborn in that heavenly world. "Goes to hell" and so on is said with reference to going there on a subsequent occasion, because of not being free from hell and so on. For there is no unwholesome action stronger than his access meditative absorption, by which he might be reborn in a realm of misery immediately after. "But a disciple of the Blessed One" means a certain one among stream-enterers, once-returners, and non-returners. "In that very existence" means right there in the immaterial existence. "Attains final nibbāna" means attains final nibbāna through the final Nibbāna without remainder. "Disparity" means additional exertion. The remainder here should be understood by the method already stated. But in this discourse, for the worldling, the meditative absorption for rebirth is spoken of; for the noble disciple, that same meditative absorption for rebirth and the meditative absorption forming a basis for insight are spoken of.
5.
Commentary on the Discourse on Failure and Accomplishment
118. In the fifth, "failure in morality" means the state of having failed in morality. In the remaining two as well, the same method applies. "There is not what is given" - he speaks with reference to the absence of fruit of what is given. "What is sacrificed" is called a great sacrifice. "What is offered" - a present of honour is intended. He rejects that both too with reference to the very absence of fruit. "Of good and bad actions" means of good and bad actions; the meaning is of wholesome and unwholesome actions. "Fruit" and "result" - whatever is called "fruit" or "result," he says that does not exist. "There is not this world" - for one established in the other world, this world does not exist; "there is not the other world" - even for one established in this world, the other world does not exist; he shows that all are annihilated right there in each place. "There is not mother, there is not father" - he speaks with reference to the absence of fruit of right practice and wrong practice towards them. "There are no spontaneously reborn beings" - he says that there are no such beings who, having passed away, are reborn. "Accomplishment" means fulfilment. "Accomplishment in morality" means the state of morality being complete and without deficiency. In the remaining two as well, the same method applies. "There is what is given" and so on should be understood by the method opposite to what was stated.
6.
Commentary on the Apaṇṇaka Sutta
119. In the sixth, "unmistakable die" means a die endowed with six flat surfaces. "A fortunate realm, a heavenly world" means a certain heavenly world among the Cātumahārājika gods and so on. In this discourse, both morality and right view have been spoken of as mixed. The seventh is clear in itself.
8.
Commentary on the First Discourse on Purity
121. In the eighth, "purities" means states of being pure. "Bodily purity" means the state of being pure at the body door. In the remaining two as well, the same method applies. However, in these four discourses in succession, the practice of the householder is spoken of. It is also proper for stream-enterers and once-returners.
9.
Commentary on the Second Discourse on Purity
122. In the ninth, "internally" means one's own internal. "Sensual desire" means the mental hindrance of sensual desire. The same method applies in the case of anger and so on too. The remainder here is just the method already stated above. In the verse, however, "pure in body" means pure at the body door, or pure by body. In the remaining two as well, the same method applies. "One who has washed away evil" means one who stands having removed and washed away all evil. By this discourse and by the verse too, only one who has eliminated the mental corruptions is spoken of.
10.
Commentary on the Moral Perfection Sutta
123. In the tenth, "moral perfections" means states of being a sage. "Bodily moral perfection" means the state of being a sage, the state of being good, the state of being wise at the body door. In the remaining two as well, the same method applies. "This is called, monks, bodily moral perfection" means this abandoning of the threefold bodily misconduct is called bodily moral perfection. Furthermore, the threefold bodily good conduct is also bodily moral perfection, likewise knowledge with the body as object is bodily moral perfection, full understanding of the body is bodily moral perfection, the path accompanied by full understanding is bodily moral perfection, the abandoning of desire and lust for the body is bodily moral perfection, the cessation of bodily activity - the attainment of the fourth meditative absorption - is bodily moral perfection. In the case of verbal moral perfection too, the same method applies.
Here, however, this is the distinction - just as here it is the attainment of the fourth meditative absorption, so there the cessation of verbal activity - the attainment of the second meditative absorption - should be known as verbal moral perfection. In the case of mental moral perfection too, having understood the meaning by this very method, the cessation of mental activity - the attainment of the cessation of perception and feeling - should be known as mental moral perfection. "A sage in body" means a sage who is highest and pure at the body door, or a sage by body. In the remaining two as well, the same method applies. "One who has abandoned all" means one who has eliminated the mental corruptions. For one who has eliminated the mental corruptions is called one who has abandoned all.
The Chapter on Those Bound for the Realm of Misery is second.