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.