2.
The Chapter on the Cart Maker
1.
Commentary on the Discourse on the Known
11. In the first of the second, "well-known" means recognised, renowned. "Not becoming" means it is not in conformity with the Dispensation, thus "not becoming"; in that not becoming. "In bodily action" means in bodily misconduct beginning with killing living beings. Or this is gross; he is not able to instigate in such matters. "It is proper to venerate the directions, it is proper to make spirit-offerings" - he instigates, causes to be taken up in such matters. In verbal action too, lies and so on are gross; by one who does not wish to give his own property to another, saying "There is not" - this is called deceitful lying, "it is proper to say" - he instigates in such matters. In mental action too, covetousness and so on are gross; but one who speaks having distorted the meditation subject instigates in not becoming teachings, like the elder monk dwelling at the Dakkhiṇa Monastery. It is said that one attendant, a minister's son, having approached that elder monk, asked: "When practising friendliness, towards what kind of person should one first extend friendliness?" The elder monk, without explaining the distinction between those of the same and different gender, said: "Towards a dear person." And his wife was dear to him and agreeable; he, extending friendliness with reference to her, reached madness. But how is he practising for the harm of many people? For of one of such nature, indeed, his co-resident pupils and so on and attendants and so on, and beginning with their guardian deities, the remaining deities who are friends of each of those, up to the Brahmā world, thinking "This monk would not do it without knowing," do just what is done by him; thus he is practising for the harm of many people.
In the bright side, bodily action and verbal action should be understood by way of abstention from killing living beings and so on. But one who speaks without having distorted the meditation subject instigates in suitable teachings, like the Elder Catunikāyikatissa dwelling at the Koḷita Monastery. It is said that his elder brother, the elder monk named Nandābhaya, dwelling at the Potaliya Monastery, when a certain illness had arisen, having summoned his younger brother, said - "Friend, having made it light for me, tell me one meditation subject." "What need, venerable sir, of another meditation subject? Is it proper to examine edible food?" "What is the purpose of that, friend?" "Venerable sir, edible food is derivative materiality, and when one derivative materiality is seen, twenty-three derivative materialities become obvious." He, saying "That much will suffice, friend," having dismissed him, having examined edible food, having observed derivative materiality, having turned back, attained arahantship. Then, having summoned that elder monk who had not even departed from outside the monastery, he reported to the younger elder monk the quality attained by himself, saying "Friend, you have been a great support to me." "For the welfare of many people" - for of this one too, indeed, his co-resident pupils and so on, thinking "This one would not do it without knowing," do just what is done by him - thus he is called one practising for the welfare of many people.
2.
Commentary on the Discourse on What Should Be Remembered
12. In the second, "of the warrior" means of the warrior by birth. "Anointed on the head" means one who has been sprinkled on the head with the royal consecration. "Are fit to be remembered" means they are to be recollected, not to be forgotten. "Born" means arisen. "Fit to be remembered for the length of one's life" means in childhood it is not even possible to know, but in the subsequent stage, having heard when told by relatives such as mother and father and so on, or by servants and so on, "You were born in such and such a province, in such and such a city, on such and such a day, under such and such a constellation," from that time onwards, for the length of one's life, one remembers and does not forget. Therefore it was said - "It is fit to be remembered for the length of one's life."
"This, monks, is the second" means the place of consecration is indeed a cause of great joy for the king; therefore that is fit to be remembered by him for the length of one's life. In the case of the place of victory in battle too, the same method applies. Here, however, "battle" means war. "Having conquered" means having vanquished, having crushed the enemies. "That very battlefield" means that very place of battle. "Dwells" means having overcome, he resides.
Now, because for the One Enlightened by himself, the king, there is no duty to be done with the place of birth and so on, but in this Dispensation this reason was brought to show three persons corresponding to those, therefore, showing them, he said beginning with "Just so indeed, monks." Therein, in "went forth into homelessness," here it should be understood that even the fourfold purification of morality is dependent upon the going forth. "Fit to be remembered" means "I went forth in such and such a country, in such and such a province, in such and such a monastery, in such and such a pavilion, in such and such a day-resting place, on such and such a walking path, at the root of such and such a tree" - thus it is indeed to be remembered for the length of one's life, not to be forgotten.
"This is suffering" means this much is suffering; there is no suffering beyond this. "This is the origin of suffering" means this much is the origin of suffering; there is no origin of suffering beyond this. The same method applies to the remaining two terms as well. Thus here, the path of stream-entry is spoken of by means of the four truths. But the kasiṇa preliminary work and insight knowledges are dependent upon the path itself. "Fit to be remembered" means "I, in such and such a country, etc. at the root of such and such a tree, became a stream-enterer" - it is fit to be remembered for the length of one's life, not to be forgotten.
"With the elimination of the mental corruptions" means by means of the elimination of the mental corruptions. "Liberation of mind" means fruition concentration. "Liberation by wisdom" means fruition wisdom. "Having realised by direct knowledge himself" means having made it evident through one's own most excellent wisdom. "Having attained, dwells" means having obtained, dwells. "Fit to be remembered" means "By me, in such and such a country, etc. at the root of such and such a tree, arahantship was attained" - one's own place of attainment of arahantship is indeed fit to be remembered for the length of one's life, not to be forgotten - thus he concluded the teaching according to the very same connection.
3.
Commentary on the Discourse on Hope
13. In the third, "existing" means there is, they are found. "Found" is a synonym for that very thing. "In the world" means in the world of beings. "Desireless" means without desire, without longing. "Hopeful" means hoping, desiring. "Free from desire" means one whose desire has departed. "Outcast family" means in a family of outcasts. "Basket-maker's family" means in a family of bamboo-strip workers. "Hunter's family" means in a family of deer-hunters. "Chariot-maker's family" means in a family of leather-workers. "Refuse-scavenger's family" means in a family of flower-refuse removers.
Having shown thus far the failure of family, now because even one born in a low family may be wealthy, of great riches, but this one is not like that, therefore to show his failure of wealth, he said beginning with "poor." Therein, "poor" means endowed with poverty. "With little food and drink" means with scanty food and drink. "With a difficult livelihood" means with a miserable living, where they accomplish their livelihood by effort and exertion; the meaning is of such a kind. "Where food and clothing are obtained with difficulty" means in which family gruel and meal-food and merely a loin-cloth as clothing are obtained with difficulty.
Now because a certain one, even though born in a low family, is endowed with a fine physique, established in the prosperity of his individual existence, and this one is not like that, therefore to show his failure of body as well, he said beginning with "and he is ugly." Therein, "ugly" means having the colour of a charred stump, like a dust-sprite. "Unsightly" means disagreeable to look at even for a mother who has given birth. "Dwarfish" means a dwarf. "Blind" means blind in one eye or blind in both eyes. "Crippled" means crippled in one hand or crippled in both hands. "Lame" means lame in one foot or lame in both feet. "Paralysed" means one whose side of the body is destroyed, one who crawls on a chair. "Of lighting" means of the requisites for a lamp such as a wick, oil, saucer and so on. "He does not think thus": Why does he not think thus? Because of being born in a low family.
"Eldest" - when there is another who is eldest, the youngest does not make a desire; therefore he said "eldest." "Fit for consecration" - even the eldest, if not worthy of consecration, does not make a desire; therefore he said "fit for consecration." "Unconsecrated" - even one worthy of consecration, free from defects such as blindness and crookedness, once consecrated, does not make a desire for consecration again; therefore he said "unconsecrated." "Having attained stability" - even the eldest, fit for consecration, unconsecrated, if dull and an infant lying on his back, he too does not make a desire for consecration. But one who is sixteen years of age, with a discernible growth of beard, is called one who has attained stability, capable of administering even a great kingdom; therefore he said "having attained stability." "He thinks thus" - why does he think thus? Because of being of high birth.
"Immoral" means devoid of morality. "Of bad character" means of inferior character. "Impure" means possessed of impure bodily action and so on. "Of suspicious conduct" means one whose conduct is to be remembered with suspicion; having seen any unsuitable thing, one whose conduct is to be suspected by others thus: "This must have been done by this one"; or alternatively, one whose conduct is to be remembered with suspicion by oneself. The meaning is one of suspicious conduct. For having assembled at the day-resting places and so on, having seen monks discussing something, he is of suspicious conduct thus: "These, having come together, are discussing; are they perhaps discussing having known the deed done by me?" "Of concealed actions" means possessed of evil action that is fit to be concealed. "Not a recluse though claiming to be a recluse" means while being not a recluse, through the counterfeit appearance of a recluse, he is one who claims thus: "I am a recluse." "Not a practitioner of the holy life though claiming to be a practitioner of the holy life" means having seen other practitioners of the holy life, well-dressed in lower robes, well-covered in upper robes, bearing clay bowls, walking for almsfood in villages, market towns, and royal cities, earning their livelihood, since he himself proceeds in such a manner likewise, he is as if giving the acknowledgment "I am a practitioner of the holy life." But having said "I am a monk" and entering the Observance hall and so on, he is indeed one claiming to be a practitioner of the holy life; likewise when taking material gain belonging to the monastic community. "Rotten inside" means one who has entered within through putrid action. "Filled with desire" means soaked with lust and so on. "Rubbish-born" means one in whom the rubbish of lust and so on has arisen. "He does not think thus": Why does he not think thus? Because of the absence of decisive support for supramundane states. "He thinks thus": Why does he think thus? Because of the completion of the greater morality.
4.
Commentary on the Cakkavatti Sutta
14. In the fourth, he who delights the people by the four ways of supporting others is a king. He turns the wheel - thus a universal monarch. Or, the wheel was turned by him - thus a universal monarch. "Righteousness exists in him" thus he is righteous. Having become a king by the tenfold duty of a universal monarch through the Teaching alone - thus a king of righteousness. "He too does not without a ruler" means he too, without obtaining another king as support, is unable to turn the wheel - this is the meaning. Thus the Teacher, having begun the teaching, without bringing it to its conclusion according to the connection, remained silent. Why? Those skilled in making connections, having risen up, will ask about the connection; for there are many monks of such a kind in this place; then, being asked by them, I shall extend the teaching. Then one monk skilled in making connections, asking the Blessed One, said beginning with "But who, venerable sir." The Blessed One too, answering him, said beginning with "The Teaching, monk."
Therein, "the Teaching" means the teaching of the ten wholesome courses of action. "The Teaching" means that very Teaching of the aforesaid manner. "Relying on" means with a mind having that as its determination, having made that very thing the support. "Honouring the Teaching" means doing it in such a way that the Teaching, when practised, is well practised. "Respecting the Teaching" means respecting it through the arising of respect towards it. "Paying homage to the Teaching" means conducting oneself humbly towards that very Teaching through making salutations with joined palms and so on. "Having the Teaching as one's banner, having the Teaching as one's standard" means the meaning is having put that Teaching in front like a banner and having raised it up like a standard, in practice having become one with the Teaching as one's banner and the Teaching as one's standard. "Having the Teaching as authority" means having become one who has the Teaching as authority, by the state of having come to have the Teaching as predominant, and by performing all actions by the power of the Teaching alone. "Arranges righteous protection, shelter and safeguarding" means "righteous" is one who possesses the Teaching; protection and shelter and safeguarding is protection-shelter-safeguarding. Therein, from the statement "protecting others, one protects oneself," patience and so on are the protection. For this was said: "And how, monks, does one protecting others protect oneself? By patience, by non-violence, by a mind of friendliness, by sympathy." Inner robes, outer robes, houses and so on are the shelter. Safeguarding is the guarding for the purpose of warding off dangers from thieves and so on. He arranges all that well, sets it in operation, establishes it - this is the meaning.
Now, showing where that should be arranged, he said beginning with "for the people within." Therein this is the meaning in brief - Establishing the children and wife, reckoned as the people within, in moral restraint, and giving them cloth, perfume, garlands and so on, and warding off all dangers from them, is called arranging righteous protection, shelter and safeguarding. In the case of the warrior nobles and so on too, the same method applies. But this is the distinction - The anointed warrior nobles should be assisted also by providing excellent thoroughbred horses and other precious things; the dependent warrior nobles should be gratified also by providing them with suitable vehicles and conveyances; the army should be supported also by providing food and wages without exceeding the proper time; the brahmins with gifts of food, drink, cloth and so on; the householders by providing food, seed, ploughs, draught oxen and so on; likewise those dwelling in market towns are townspeople, and those dwelling in the countryside are country folk. The ascetics and brahmins, however, who have calmed evil and warded off evil, should be honoured by providing ascetic requisites; the beasts and birds should be comforted by the gift of fearlessness.
"Turns the wheel by the Teaching alone" means he sets in motion the wheel by the Teaching of the ten wholesome courses of action alone. "That wheel cannot be turned back" means that wheel of command thus set in motion by him cannot be turned back. "By any human being" means deities do whatever they themselves wish; therefore, setting them aside, "by a human being" was said. "By an adversary" (paccatthikena) means by an opponent; the meaning is by an enemy. "Righteous" means the wheel-turning monarch is righteous by way of the ten wholesome courses of action, but the Truth-finder by way of the nine supramundane states. "King of righteousness" means he delights the great multitude by the nine supramundane states - thus "king of righteousness." "The Teaching alone" means relying on the nine supramundane states alone, honouring that very Teaching, respecting it, paying homage to it. That Teaching of his is a banner in the sense of being raised up - thus "having the Teaching as his banner." That is his standard - thus "having the Teaching as his standard." He dwells having made that very Teaching the authority and foremost - thus "having the Teaching as authority." "Righteous protection, shelter and safeguarding" means protection and shelter and safeguarding that bestow mundane and supramundane states. "Arranges" means establishes and makes known. "Such" means the threefold bodily misconduct should not be cultivated, good conduct should be cultivated - thus the meaning should be understood everywhere. "Having arranged" means having established and having spoken. "Sets in motion the unsurpassed wheel of the Teaching by the Teaching alone" means he sets in motion the incomparable wheel of the Teaching by the nine supramundane states alone. "That wheel cannot be turned back" means that wheel of the Teaching thus set in motion cannot be turned back or obstructed by even one among those ascetics and others. The remainder is clear everywhere.
5.
Commentary on the Discourse on the Conscious
15. In the fifth, "Isipatana" means at the falling place - that is, the place of assembly - of the sages reckoned as Buddhas and Individually Enlightened Ones, having come for the purpose of setting in motion the wheel of the Teaching and for the purpose of performing the Observance ceremony. "Padane" is also a reading; the meaning is the same. "Deer park" means given for the purpose of safety for deer. "In six months less six days" - he, it is said, on the very day commanded by the king, having prepared all the provisions, together with his pupils, having entered the forest, having avoided trees standing at village entrances, village centres, shrines, family estates, cemeteries and so on, as well as charred, fallen and dry trees, having taken trees standing in accomplished regions, free from all faults, suitable for the hub, spokes and rim, he made that wheel. For him, searching for and taking trees, and making it, this much time had passed. Therefore it was said - "In six months less six days." "Difference" means diversity. "Nesaṃ" means "not of them." "Atthesaṃ" means "there is of them." "The momentum of the effort" means the going of the undertaking. "Having spun around" means having whirled about. "As if fixed on its axle, methinks" means as if having been inserted on the axle and placed there.
"With faults" means with lumps, endowed with raised and sunken places. "With corruption" means endowed with rotten core and sapwood. "Bodily crookedness" and so on are names for bodily misconduct and so on. "Thus have fallen" means thus fallen through the falling away of virtues. "Thus are established" means thus established through virtues. Therein, the mundane multitude are called "fallen," stream-enterers and so on are called "established." Among those too, the former three are called "fallen" at the moment of the arising of mental defilements, but those who have eliminated the mental corruptions are called "established" absolutely. "Therefore" means because those whose bodily crookedness and so on have not been abandoned fall, and those whose bodily crookedness and so on have been abandoned are established, therefore. But the abandoning of bodily crookedness and so on should be understood thus - Killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, and wrong view - these six, to begin with, are abandoned by the path of stream-entry; harsh speech and anger - these two by the path of non-returning; covetousness and idle chatter - these two by the path of arahantship.
6.
Commentary on the Apaṇṇaka Sutta
16. In the sixth, "the unmistakable practice" means he is practising the unerring practice, the definite practice, the practice leading to liberation, the practice with cause, the practice with substance, the practice with the best part, the non-opposing practice, the conforming practice, the practice in accordance with the Teaching, not by the grasp of reasoning or by the grasp of method. For one practising having thus grasped, whether monk or nun or male lay follower or female lay follower, diminishes and declines from the achievements of human existence, divine existence, and Nibbāna; but one practising the unmistakable practice does not decline from those achievements. In the past, when two caravan leaders had set out on a highway through a wilderness, the foolish caravan leader, having taken the word of a demon, together with the caravan came to calamity and disaster; like the wise caravan leader who, not having taken the word of the demon, having convinced the caravan members "We shall throw away the water at the place where water is seen," set out on the road. With reference to which it was said -
Having understood this, the wise one should take what is unmistakable."
"And the source has been initiated for him" - here "source" (yoni) is a name for a portion of aggregates, and also for a cause, and also for the urinary passage. In such passages as "Sāriputta, there are these four modes of generation," indeed a portion of aggregates is called mode of generation. In such passages as "For this is a wise way, Bhūmija, for the achievement of the fruit," it means cause. And in "And I do not call one a brahmin who is womb-born, arisen from a mother," and in "The kamma-born winds, having turned back, having turned it feet upward and head downward, deliver it at the opening of the mother's womb," and in such passages, it means the urinary passage. But here, cause is what is intended. "Initiated" means upheld, completed.
"For the elimination of mental corruptions" - here, "they flow" thus they are mental corruptions (āsavā); from the eye too, etc. from the mind too they stream and proceed - this is what is said. Or, mental corruptions because they flow from phenomena as far as change-of-lineage, from location as far as the highest existence - the meaning is that they proceed having made these phenomena and this location their interior. For this prefix (ā) has the meaning of making interior. In the sense of having long been dwelling, liquor and so on are mental corruptions (āsavā); also mental corruptions because they are like mental corruptions (āsavā). For even in the world, liquor and so on that have long been dwelling are called mental corruptions (āsavā); and if mental corruptions in the sense of having long been dwelling, these very ones deserve to be so. For this was said: "A first point, monks, is not discerned of ignorance: 'Before this, ignorance did not exist'" and so on. Or, mental corruptions also because they flow and produce the extended suffering of the round of rebirths (saṃsāra). And here the former etymologies are applicable where mental defilements come as mental corruptions; the last applies to action as well. And not only action and mental defilements alone are mental corruptions, but also misfortunes of many kinds. For in the discourses, in the passage "I do not teach the Teaching, Cunda, only for the restraint of mental corruptions pertaining to the present life," here mental defilements that are the root of contention have come as mental corruptions.
By which I might go to the condition of a demon, and attain human existence;
Those mental corruptions of mine are eliminated, demolished, rendered useless."
Here, action pertaining to the three planes and the remaining unwholesome mental states. In the passage "for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life," here are censure by others, remorse, murder, imprisonment, and so on, as well as misfortunes of many kinds that constitute the suffering of the realms of misery.
But those mental corruptions should be understood in each case according to where and how they have come. For these, first in the monastic discipline, have come in two ways as "for the restraint of mental corruptions pertaining to the present life, for the warding off of mental corruptions pertaining to the future life." In the six sense bases, they have come in three ways as "there are these three mental corruptions, friends: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance." And in other discourses and in the Abhidhamma, those very same together with the mental corruption of wrong view have come in four ways. By the penetrative exposition, "there are, monks, mental corruptions leading to hell, there are mental corruptions leading to the animal realm, there are mental corruptions leading to the sphere of ghosts, there are mental corruptions leading to the human world, there are mental corruptions leading to the world of gods" - they have come in five ways. And here, action alone is stated as mental corruptions. In the Book of Sixes, "there are, monks, mental corruptions to be abandoned by restraint" and so on - by this method they have come in six ways. In the Sabbāsava exposition, those very same together with those to be abandoned by seeing have come in seven ways. But here it should be understood that four mental corruptions are intended according to the Abhidhamma method.
"For the elimination" - here, however, the breaking up of the mental corruptions' own nature, the state of being eliminated, and the path, fruition, and Nibbāna too are called "the elimination of mental corruptions." In "whatever elimination, fall, breaking up, disintegration, impermanence, disappearance of mental corruptions," here indeed the breaking up of the mental corruptions' own nature is stated as "the elimination of mental corruptions." In "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees," here the abandoning of mental corruptions, the absolute elimination of mental corruptions, the non-arising, the state of being eliminated, the state of non-existence is stated as "the elimination of mental corruptions."
First is knowledge in destruction, then final knowledge immediately after."
Here the path is stated as "the elimination of mental corruptions." In "through the elimination of mental corruptions one is an ascetic," here it is fruition.
His mental corruptions grow, he is far from the elimination of mental corruptions."
Here it is Nibbāna. But in this discourse, with reference to fruition, he said "for the elimination of mental corruptions"; the meaning is "for the purpose of the fruition of arahantship."
"With guarded doors in the sense faculties" means one with closed doors in the faculties with mind as the sixth. "Knowing moderation in food" means one who knows the measure in food; the meaning is that he knows and understands the measure of accepting, using, and reviewing. "Devoted to wakefulness" means having divided the night and day into six portions, devoted to the state of wakefulness in five portions; the meaning is properly engaged in wakefulness itself.
Having thus set down the matrix, now classifying that very same in the established order, he said beginning with "And how, monks, does a monk." Therein, the meaning of "having seen a form with the eye" and so on has been expanded in the Visuddhimagga, likewise of "having reflected wisely, takes food - not for amusement" and so on. "Of obstructive mental states" means of the five mental hindrances. For the mental hindrances stand having obstructed consciousness; therefore they are called obstructive mental states. "Lies down in the lion's posture" means he prepares his sleeping place like a lion. "Overlapping foot upon foot" means placing the left foot over upon the right foot. For when the feet are placed evenly, knee is joined with knee and ankle with ankle; from that, feelings arise. Therefore, for the purpose of avoiding that fault, having gone slightly beyond, he places the foot. Therefore it was said - "overlapping foot upon foot."
"Mindful and fully aware" means endowed with mindfulness and full awareness. But how is this one, while sleeping, called mindful and fully aware? By means of the prior occurrence. For this one, while walking up and down on the walking path, having known the state of falling into sleep, having set aside the meditation subject that was occurring, having lain down on a bed or a board, having entered into sleep, again upon awakening, he awakens right while taking up the meditation subject at the place where it had stood. Therefore even while sleeping he is called mindful and fully aware. This, to begin with, is the method regarding the root meditation subject. But also by means of the discernment meditation subject, this one is called mindful and fully aware. How? For this one, while walking up and down, having known the state of falling into sleep, having lain down on a stone-slab or a bed on the right side, reviews - "The senseless body is established on the senseless bed, the senseless bed on the senseless earth, the senseless earth on the senseless water, the senseless water on the senseless wind, the senseless wind is established on the senseless space. Therein, even space does not know 'I stand having raised up the wind,' nor does the wind know 'I am established in space.' Likewise the wind does not know. 'I stand having raised up the water,' etc. The bed does not know 'I stand having raised up the body,' the body does not know 'I am established on the bed.' For there is no reflective attention or attentiveness or attention or volition or aspiration of theirs towards one another." As he thus reviews, that reviewing consciousness descends into the life-continuum. Thus even while sleeping he is called mindful and fully aware.
"Having attended to the perception of rising" means having attended to the perception that delimits the time of rising, thus: "When the moon or a star has gone to such and such a position, I shall rise" - having placed it in the mind - this is the meaning. For one who has lain down having done thus rises at just the determined time.
7.
Commentary on the Discourse on Self-Affliction
17. In the seventh, "for affliction of oneself" means for suffering of oneself. "For affliction of others" means for suffering of others. "Bodily good conduct" and so on have come in the preliminary stage by way of the ten wholesome courses of action, but above they are unrestricted up to arahantship.
8.
Commentary on the Discourse on the World of Gods
18. In the eighth, "you would be troubled" means you would be afflicted, oppressed. "You would be ashamed" means you would feel shame. "You would be disgusted" means you would become filled with disgust towards that utterance as if towards excrement. "Thus indeed" - here "thus" is for the smoothness of word-connection and phrasing; "indeed" is an indeclinable particle in the sense of oral tradition. "You are troubled indeed with divine life span" - thus the connection here should be understood. "How much more then" means first of all indeed.
9.
Commentary on the First Discourse on the Shopkeeper
19. In the ninth, "shopkeeper" means a tradesman, a designation for a merchant who sells goods having opened a shop. "Unable" means one who is an unworthy vessel. "Does not carefully determine his work" means he does not determine it by making it self-witnessed himself, in such a way that what is determined is well determined. Therein, not rising at the break of dawn at the sound of footsteps, not lighting a lamp, not spreading out the goods, and not sitting down - this is called not carefully determining his work in the earlier period of the day. For this one, whatever thieves, having stolen goods at night, go to the shop thinking "We shall dispose of these from our hands" and give them for a small price, and whatever people with many enemies, having stayed in the city at night, go right early to the shop and take goods, or whatever people wishing to go to the countryside go right early to the shop and buy goods - he is without ownership of the gain on account of that.
But when others come to eat at mealtime, having put away the goods right early, having gone home, having eaten, having slept, and coming back to the shop again in the evening - this is called not carefully determining his work in the noon period of the day. For whatever thieves were unable to dispose of right early, but during the daytime, at a moment when others are not moving about, go to the shop and give at a low price, and whatever meritorious lords at mealtime, having sent someone saying "It is proper to obtain this and that from the shop," cause to be brought - he is without ownership of the gain on account of that.
But not having a lamp lit inside the shop until the sounding of the watch-drum and not sitting down - this is called not carefully determining his work in the afternoon period of the day. For whatever thieves were unable to dispose of either in the morning or during the day, but go to the shop in the evening and give at a low price - he is without ownership of the gain on account of that.
"Does not carefully determine the sign of concentration" means he does not attain concentration with careful application. And here, having performed the duty in the shrine courtyard and the Bodhi-tree courtyard right early, having entered the lodging, not entering an attainment and not sitting down until the time for the alms round - this is called not carefully determining the sign of concentration in the earlier period of the day. But after the meal, having returned from the alms round, having entered the night quarters and day quarters, not entering an attainment and not sitting down until the afternoon period - this is called not carefully determining the sign of concentration in the noon period of the day. But in the evening, having paid homage to the shrine, having performed attendance upon the elders, having entered the lodging, not attaining an attainment in the first watch and not sitting down - this is called not carefully determining the sign of concentration in the afternoon period of the day. The bright side should be understood by the method of the opposite of what has been stated. But here, in the passage stated as "having entered an attainment," in the absence of attainment, insight too is proper; and "sign of concentration" is proper as the object of concentration as well. And this too was said - "Concentration too is the sign of concentration, and the object of concentration too is the sign of concentration."
10.
Commentary on the Second Discourse on the Shopkeeper
20. In the tenth, "endowed with eyes" means one is endowed with eyes through the eye of wisdom. "One who bears responsibility" means endowed with a distinguished responsibility, the highest responsibility, endowed with energy associated with knowledge. "Accomplished in support" means accomplished in backing, accomplished in foundation. "Merchandise" means goods for sale. "Will have this much capital, this much profit" means regarding the merchandise stated as "thus bought, thus being sold," by whatever purchase it was bought, that capital reckoned as the purchase will be this much. And whatever sale there is when it is being sold, in that sale there will be this much profit - the meaning is this much increase.
"Is skilled in buying and selling merchandise" means having gone to a place where it is easily obtainable and buying, and having gone to a place where it is difficult to obtain and selling, one is here called skilled; one obtains gain even tenfold or twentyfold.
"Wealthy" means lords endowed with much deposited wealth. "Of great riches" means of great riches by way of expendable wealth. "Of great possessions" means of great possessions by way of articles for use and enjoyment. "Competent" means able through being endowed with both bodily strength and the power of knowledge. "And to give to us from time to time" means and to give from time to time the interest based on the capital of the wealth taken. "They approach" means they invite. "Nipātentī" is also a reading; the meaning is the same.
"For the acquisition of wholesome mental states" means for the purpose of accomplishing, for the purpose of attaining wholesome mental states. "Steadfast" means endowed with the strength of knowledge. "Of firm effort" means endowed with steady endeavour of knowledge. "Not shirking the responsibility" means one whose responsibility has been established thus: "Without attaining the highest path, I shall not lay down this responsibility of energy."
"Very learned" means those who have heard much of the Buddha's teaching by way of one collection and so on - thus they are very learned. "Who have learnt the collections" means one collection is called one scriptural collection, two collections are called two scriptural collections, five collections are called five scriptural collections; among these scriptural collections, those for whom even one scriptural collection has been learnt, is well-practised, is set going - they are called those who have learnt the collections. "Bearers of the Teaching" means bearers of the Suttanta Canon. "Bearers of the monastic discipline" means bearers of the Vinaya Canon. "Bearers of the matrices" means bearers of the two matrices. "Questions" means he asks about benefit and harm, what has a reason and what has no reason. "Inquires" means he considers, weighs, and examines thus: "I shall ask about this very thing." The remainder here is clear in meaning.
But in this discourse, wisdom has come first, and afterwards energy and association with good friends. Therein, the meaning should not be seen thus: "First having attained arahantship, afterwards having exerted energy, good friends should be cultivated"; for in a teaching, the delimitation is either by the lower end, or by the upper end, or by both ends. But here the delimitation should be understood by the upper end. Therefore, when explaining, one should first show the decisive support of good friends, in the middle show energy, and afterwards speak of arahantship.
The Chapter on the Chariot-maker is second.