2.
The Chapter on Paccorohaṇī Festival
1-2.
Commentary on the Two Discourses on Not the Teaching
113-114. In the first of the second, the question and the answer were made separately. In the second, together only.
3.
Commentary on the Third Discourse on What is Not the Teaching
115. In the third, "having recited a synopsis" means having laid down the matrix. "Praised by the Teacher" means praised by the Teacher who established him in the foremost position in five respects. "Esteemed" means esteemed through esteem for his virtues. "Is able" means is capable. "Atisitvā" means having passed over. "One who knows, knows" means he knows what is to be known. "One who sees, sees" means he sees what is to be seen. "Become vision" means become, arisen, appeared as if vision. "Become knowledge" means one whose intrinsic nature is knowledge. "Become the Teaching" means one whose intrinsic nature is the Teaching. "Become the supreme" means one whose intrinsic nature is the foremost. "The speaker" means one who is able to speak. "The proclaimer" means one who is able to proclaim. "The one who leads to the meaning" means one who shows by having drawn out the meaning. "As the Blessed One for us" means as our Blessed One would answer.
4.
Commentary on the Ajita Discourse
116. In the fourth, "Ajita" means one named thus. "Hundreds of mental states" means hundreds of arisings of consciousness. "By which" means by which hundreds of mental states being questioned. "They know they have been defeated" means those who have failed, who have been restrained, know thus: "We have failed, we have been restrained, fault has been imputed to us." "Cases of the wise person" means reasons for the purpose of becoming wise.
5-6.
Commentary on the Saṅgārava Discourse and So On
117-118. In the fifth, "the near shore" means the mundane near shore. "The far shore" means the supramundane far shore. "Going to the far shore" means those going to Nibbāna. "Runs along the shore" means runs along the shore of identity view itself. "Those who practise in accordance with the Teaching in the Teaching" means those who practise in conformity with the Teaching in the ninefold supramundane Teaching that is rightly proclaimed, proceeding by way of the preliminary practice together with morality that is befitting that Teaching. "The realm of Death so hard to cross" means having crossed the round of rebirths in the three planes, which constitutes the state of Death, so hard to cross. "Will go beyond" means they will attain Nibbāna.
"Having come from home to homelessness" means having come from the round of rebirths to the end of the round of rebirths. "In seclusion where delight is hard" means in whichever seclusion of body, mind, and clinging it is difficult to delight, there one should wish for delight. "Having abandoned sensual pleasures" means having given up sensual pleasures of both kinds. "One who owns nothing" means one free from impediments. "In the relinquishment of grasping" means in Nibbāna, which is reckoned as the relinquishment of taking up. "Who delight by non-clinging" means those who, without clinging to anything through the four kinds of clinging, are delighted. "Quenched" means it should be understood that they are called quenched by the final Nibbāna without condition. The sixth was taught to monks.
7-8.
Commentary on the Two Discourses on the Paccorohaṇī
119-120. In the seventh, "Descent Day" means the descent from evil. "Having spread" means having spread out. "Between the sand heap and the fire room" means in between the heap of sand and the fire room. The eighth was taught to the community of monks. The remainder is of manifest meaning everywhere.
The Chapter on Descending is the second.