2.
The Chapter on Underlying Tendencies
3.
Commentary on the Family Sutta
13. "Nāla" in the third of the second means not proper, not befitting. "Not with an agreeable manner" means they rise up from the seat where they are sitting not with a manner that engages the mind, they show only disrespect. "They conceal what they have" means they hide and conceal from him even the gift that exists. "They give inattentively, not attentively" means whether it be coarse or superior, they give not with their own hand, without respect, not with respect.
4.
Commentary on the Puggala Discourse
14. In the fourth, "liberated in both ways" means liberated in two ways: liberated from the material body by the immaterial attainment, and liberated from the mental body by the path. He is fivefold by way of the four who, having emerged from each one of the four immaterial attainments, having contemplated activities, attained arahantship, and the non-returner who, having emerged from cessation, attained arahantship. But the canonical text here has come thus: "And which person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, his mental corruptions are completely eliminated" - thus by way of one who has obtained the eight deliverances.
"Liberated by wisdom" means one liberated by wisdom. He is fivefold by way of these: a dry insight practitioner, and the four who, having emerged from the four meditative absorptions, attained arahantship. But the canonical text here has come only by way of rejecting the eight deliverances. As he said - "He does not indeed touch with the body and dwell in the eight deliverances, yet having seen with wisdom, his mental corruptions are completely eliminated. This is called a person liberated by wisdom."
"One who has realized what has been touched within" means a body-witness. He first touches the contact of meditative absorption, afterwards he realizes cessation, Nibbāna. He is sixfold, beginning with one standing in the fruition of stream-entry up to one standing in the path of arahantship. Therefore he said - "Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person who is a body-witness."
"One who has attained what has been seen" means one attained to right view. Here this is the characteristic in brief - "Activities are suffering, cessation is happiness" - this is known, seen, understood, realized, touched by wisdom - thus one attained to right view. But in detail, he too, like the body-witness, is sixfold. Therefore he said - "Here a certain person understands as it really is: 'This is suffering', etc. understands as it really is: 'This is the practice leading to the cessation of suffering,' and the teachings proclaimed by the Truth-finder are well seen by him with wisdom, well practised with wisdom, etc. This is called a person attained to right view."
"Liberated by faith" means one liberated by faith. He too is sixfold by the method already stated. Therefore he said - "Here a certain person understands as it really is: 'This is suffering', etc. understands as it really is: 'This is the practice leading to the cessation of suffering,' and the teachings proclaimed by the Truth-finder are well seen by him with wisdom, well practised with wisdom, etc. but not as one attained to right view. This is called a person liberated by faith." For this one liberated by faith, at the preliminary-portion path-moment, the elimination of mental defilements occurs as if for one who is believing, as if for one who is placing confidence, as if for one who is resolving. For the one attained to right view, at the preliminary-portion path-moment, the knowledge that cuts through mental defilements proceeds being not slow, sharp, and courageous. Therefore, just as when one cutting a plantain with a not very sharp sword, the cut place is not smooth, the sword does not move swiftly, a sound is heard, and greater effort has to be made - of such a kind is the preliminary-portion path development of the one liberated by faith. But just as when one cutting a plantain with a well-sharpened sword, the cut place is smooth, the sword moves swiftly, no sound is heard, and there is no need for strong effort - of such a kind should be understood the preliminary-portion path development of the one liberated by wisdom.
"Follows the Teaching" - thus a follower of the Teaching. "Teaching" means wisdom; the meaning is that one develops the path preceded by wisdom. In the case of the faith-follower too, the same method applies. Both these are standing on the path of stream-entry only. And this too was said - "Whatever person practising for the realisation of the fruition of stream-entry whose wisdom faculty is exceeding, develops the noble path preceded by wisdom, conveyed by wisdom. This is called a person who is a follower of the Teaching. Whatever person practising for the realisation of the fruition of stream-entry whose faith faculty is exceeding, develops the noble path preceded by faith, conveyed by faith. This person is called a faith-follower." This is the summary here; but in detail, this discussion beginning with one liberated in both ways is stated in the Visuddhimagga in the section on the development of wisdom. Therefore it should be understood by the method stated there.
5.
Commentary on the Water Simile Discourse
15. In the fifth, "like water" means compared with water, having taken the manner of submerging and so on. "Once submerged" means submerged only once. "Exclusively dark" is said with reference to wrong view with fixed bad rebirth. "Emerges" means rises up. "Good" means beautiful, excellent. "It only diminishes" means it just declines, like water poured on a filtering stand. "Having emerged, sees with insight and looks around" means having risen up, he sees with insight and looks around at the direction to be travelled to. "Crosses over" means he crosses facing the direction to be travelled to. "Has gained a foothold" means having risen up, having looked around, having crossed over, he has arrived at an established position in one place; he stands and does not come back again. "Has crossed over, gone beyond, stands on dry ground" means having crossed the flood of all mental defilements, having gone to the far shore, he is established on the dry ground of Nibbāna. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.
6.
Commentary on the Observing Impermanence Discourse
16. In the sixth, "impermanent" - one who observes by pervading thus with wisdom is "observing impermanence." "Impermanent" - one who has perception thus is "perceiving impermanence." "Impermanent" - one who has experienced thus with knowledge is "experiencing impermanence." "Constantly" means at all times. "Continuously" means just as the subsequent consciousness is continuous with, approached, and struck by the preceding consciousness, thus. "Uninterruptedly" means without interval, unmixed with any other mental state. "Resolving with the mind" means determining with consciousness. "Penetrating with wisdom" means entering into with insight knowledge.
"Simultaneously" means neither before nor after, at one single moment only. Here one who attains arahantship simultaneously is spoken of. He is fourfold: one who attains arahantship simultaneously with illness, one who attains arahantship simultaneously with feeling, one who attains arahantship simultaneously with the posture, and one who attains arahantship simultaneously with life. Therein, for whoever, being mindful, touched by a certain illness, the appeasement of the illness and the elimination of mental corruptions occur all at once, this is called one who attains arahantship simultaneously with illness. But for whoever, while feeling a certain feeling, the appeasement of feeling and the elimination of mental corruptions occur all at once, this is called one who attains arahantship simultaneously with feeling. But for whoever, possessing one or another among the postures of standing and so on, seeing with insight, the end of the posture and the elimination of mental corruptions occur all at once, this is called one who attains arahantship simultaneously with the posture. But for whoever, either through external attack or of one's own accord, the exhaustion of life and the elimination of mental corruptions occur all at once, this is called one who attains arahantship simultaneously with life. This is what is intended here. Therein, although the exhaustion of mental corruptions occurs by the path consciousness and the exhaustion of life occurs by the death consciousness, there is no coming into being of both at one single moment. But because for him, as soon as the mental corruptions are eliminated, immediately after the turn of reviewing, the exhaustion of life takes place, and no interval is evident, therefore it was stated thus.
"An attainer of final nibbāna in the interval" means whoever, having arisen somewhere in the five Pure Abodes, attains arahantship either at the moment of rebirth, or having passed a little beyond, or while standing in the middle - this is his name. "An attainer of final nibbāna after the interval" means whoever, right there, having passed beyond the middle of the life span, attains arahantship. "An attainer of final nibbāna without exertion" means whoever, among those very persons, exhausts the mental defilements without exertion, without effort. "An attainer of final nibbāna through exertion" means whoever exhausts the mental defilements through exertion, with effort. "An upstream-goer heading toward the Akaniṭṭha realm" means whoever, having been reborn somewhere in the four Pure Abodes below, having passed away from there, gradually having arisen in the Akaniṭṭha realm, attains arahantship.
7-9.
Commentary on the Observing Suffering Discourse and So On
17-19. In the seventh, "observing suffering" means observing the manner of oppression as suffering. In the eighth, "observing non-self" means observing the manner of not being subject to control as non-self. In the ninth, "observing happiness" means observing thus with knowledge as happiness.
10.
Commentary on the Discourse on the Basis for Illustration
20. In the tenth, "cases for being without ten years" means cases for being without ten years and so on - "a monk beyond ten years, beyond twenty years, beyond thirty years, beyond forty years, beyond fifty years" - thus are the reasons for the expressions. It is said that this question arose in the time of the sectarians. For the sectarians call a Jain who has died at the time of ten years seniority "beyond ten years." It is said that he is not again one of ten years seniority. And not only one of ten years seniority, even one of nine years seniority or one of one year seniority is not. By this very method, they call a Jain who has died at the time of twenty years seniority and so on "beyond twenty years, beyond thirty years, beyond forty years, beyond fifty years." The Venerable Ānanda, while wandering in the village, having heard that talk, having gone to the monastery, reported it to the Blessed One. The Blessed One said - "This, Ānanda, is not a designation for the sectarians; in my Dispensation this is a designation for one who has eliminated the mental corruptions. For one who has eliminated the mental corruptions, having attained final Nibbāna at the time of ten years seniority, is not again one of ten years seniority. And not only one of ten years seniority, even one of nine years seniority, etc. even one of one year seniority. And not only one of one year seniority, even one of eleven months, etc. even one of one month or one of a single moment does not exist either." Why? Because of the absence of renewed conception. For beyond twenty years and so on too, the same method applies. Thus the Blessed One, having said "In my Dispensation this is a designation for one who has eliminated the mental corruptions," began this teaching in order to show the reasons by which one is beyond ten years.
Therein, "here" means in this Dispensation. "Has acute desire for undertaking the training" means he has strong desire for the fulfilment of the threefold training. "And in the future has non-disappearance of devotion for undertaking the training" means he is endowed with non-disappearance of devotion for the fulfilment of the training on the following day and so on in the future as well. "For discernment of the Teaching" means for the examination of the Teaching. This is a designation for insight. "Removal of desire" means in the removal of craving. "Seclusion" means in the state of being alone. "Arousal of energy" means in the fulfilment of bodily and mental energy. "Mindfulness and discretion" means in both mindfulness and the state of discretion. "Penetration of view" means in the seeing of the path. The remainder is clear everywhere.
The Underlying Tendencies Chapter is the second.