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 Truth-finder or a disciple of the Truth-finder 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.