2.
The Chapter on Modes of Practice
1.
Commentary on the Saṃkhitta Discourse
161. In the first of the second, because it should be practised as difficult by the rejecting of happiness, "practice" is of this - thus "difficult practice." Because of not proceeding quickly, through heaviness, "sluggish" is the "direct knowledge" of this - thus "sluggish direct knowledge." By this very method the meaning should be understood in all terms.
2.
Commentary on the Vitthāra Discourse
162. In the second, "constantly" means frequently. "Immediacy condition" means the path concentration that gives result without interval. "For the elimination of mental corruptions" means for the purpose of the fruition of arahantship. "The five faculties" means the five faculties with insight as the fifth. "The wisdom faculty" - here, it is intended that insight wisdom itself is the wisdom faculty. The remainder here is clear by way of the Pāḷi text itself.
Now this is the account of the manifestation of these practices - Here a monk who has not previously formed an adherence, in the preliminary stage is wearied in the discernment of materiality, is wearied in the discernment of immateriality, is wearied in the discernment of conditions, is wearied in the three periods, is wearied regarding the path and the non-path. Thus becoming weary in five states, he attains insight. Even having attained insight, having become weary in these nine insight knowledges - the observation of rise and fall, the observation of dissolution, the establishing of fear, the observation of danger, the observation of disenchantment, the knowledge of desire for deliverance, the knowledge of equanimity regarding activities, the conformity knowledge, and the change-of-lineage knowledge - he attains the supramundane path. For him, that supramundane path, because of having been thus realised with difficulty and with heaviness, became known as the difficult practice with sluggish direct knowledge. But whoever, becoming weary in the five knowledges in the preliminary stage, without becoming weary in the nine insight knowledges in the later stage, realises the path - for him, that path, because of having been thus realised with difficulty but without heaviness, became known as the difficult practice with quick direct knowledge. By this method, the other two should also be understood.
And these should be elucidated by the similes of the ox-seeker - For a certain man's four oxen, having run away, entered the forest. He, searching for them in a forest with thorns and thickets, having gone only by the thicket path with difficulty and trouble, saw the oxen hidden in the very thicket place with difficulty and trouble. One, having gone with difficulty, quickly saw them standing in the open air. Another, having gone easily by the open-air path, saw them hidden in the thicket place with difficulty and trouble. Another, having gone easily by the very open-air path, quickly saw them standing in the very open air. Therein, the four oxen should be seen as like the four noble paths, the ox-seeking man as like one who practises meditation, going by the thicket path with difficulty and trouble as like the difficult practice of one becoming weary in the five knowledges in the preliminary stage. Seeing with difficulty only those hidden in the thicket place is like the seeing of the noble paths of one becoming weary in the nine knowledges in the later stage. By this method, the remaining similes also should be applied.
3.
Commentary on the Discourse on Foulness
163. In the third, "dwells observing foulness in the body" means he dwells observing foulness by way of comparing the ten kinds of foulness seen externally to his own body born of impurity by this method "just as that is, so is this"; the meaning is that he sees his own body as foul and repulsive with knowledge. "Perceiving repulsiveness in food" means perceiving repulsiveness in edible food by way of the nine kinds of loathsomeness. "Perceiving discontent in the whole world" means endowed with the perception of dissatisfaction, the perception of being discontented, in the entire world community of three elements. "Observing impermanence in all activities" means observing all activities of the three planes as impermanent. "Perception of death" means perception arisen with reference to death. "Is well established internally" means it is thoroughly established in one's own internal self. By this much, strong insight is spoken of. "Powers of a trainee" means the powers of those who are training. The remainder here is clear by way of the Pāḷi text itself. "Observing foulness" and so on, however, are stated for the purpose of showing the difficult practice, while the first meditative absorption and so on are for the easy. For foulness and so on are repulsive objects, but the mind by its very nature clings to them, being attached. Therefore, one developing those is called one practising the difficult practice. The first meditative absorption and so on are of sublime happiness; therefore, one practising those is called one practising the easy practice.
Here, however, this is the simile common to all - For a man who frequents the battlefield, having made a shield-porch, having armed himself with five weapons, enters the battle; he, wishing to rest in between, having entered the shield-porch, rests and partakes of drinks, food, and so on. Then he again enters the battle and does his work. Therein, the battle should be seen as like the battle against mental defilements; the shield-porch as like the five powers of support; the man entering the battle as like one who practises meditation; the arming with five weapons as like the faculties with insight as the fifth; the time of entering the battle as like the time of working at insight; the time of one wishing to rest entering the shield-porch and partaking of rest, drinks, and food as like the time of gladdening the mind in dependence on the five powers at the moment when the arising of consciousness becomes tasteless for one working at insight; the time of entering the battle again after resting, eating, and drinking as like the time of attaining arahantship by turning away while again working at insight after having gladdened the mind with the five powers - this should be understood. But in this discourse, the powers and the faculties are spoken of only in a mixed manner.
4.
Commentary on the First Khama Discourse
164. In the fourth, "non-endurance" means the practice of non-forbearance. "Endurance" means the practice of forbearance. "Taming" means the practice of faculty-restraint. "Calming" means the practice of appeasing unwholesome thoughts. "Irritates back one who irritates" means strikes back one who strikes. "Quarrels back with one who quarrels" means strikes back one who strikes. The fifth and sixth are of manifest meaning only.
7.
Commentary on the Mahāmoggallāna Discourse
167. In the seventh, the Elder Mahāmoggallāna's lower three paths were the easy practice with sluggish direct knowledge, and the path of arahantship was the difficult practice with quick direct knowledge. Therefore he spoke thus - "That practice which is difficult with quick direct knowledge - following this practice, my mind has become liberated from the mental corruptions by non-clinging."
8.
Commentary on the Sāriputta Sutta
168. In the eighth, the Elder who was the General of the Teaching's lower three paths were the easy practice with sluggish direct knowledge, and the path of arahantship was the easy practice with quick direct knowledge. Therefore he said "that practice which is easy with quick direct knowledge." But it should be understood that in both these discourses, a mixed practice is spoken of.
9.
Commentary on the Discourse on With Activities
169. In the ninth, the first and second persons are dry insight practitioners who establish the sign of activities through exertion, with effort. Among these, one, due to the strength of the insight faculties, attains final nibbāna through the final extinguishment of the mental defilements right here; one, being unable here due to the feebleness of the faculties, having obtained that very root meditation subject in the very next individual existence, having established the sign of activities through exertion, with effort, attains final nibbāna through the final extinguishment of the mental defilements; the third and fourth are ones having serenity meditation as vehicle. Among these, one, without exertion, without effort, due to the strength of the faculties, exhausts the mental defilements right here; one, due to the feebleness of the faculties, being unable here, having obtained that very root meditation subject in the very next individual existence, exhausts the mental defilements without exertion, without effort - thus it should be understood.
10.
Commentary on the Yuganaddha Discourse
170. In the tenth, "preceded by serenity meditation" means having made serenity meditation the forerunner, the leader. "The path arises" means the first supramundane path comes into being. "He practises that path" - for a path lasting one mind-moment there is no practice and so on; but when producing the second path and so on, one is said to "practise, develop, and cultivate" that very same path. "Preceded by insight meditation" means having made insight meditation the forerunner, the leader, one develops serenity meditation; the meaning is that one who is by nature an obtainer of insight, having stood in insight, produces concentration.
"Develops in conjunction" means having made them in conjunction, one develops. Here, it is not possible to attain a meditative attainment with that very same consciousness and to meditate on activities with that very same consciousness. But this one, as far as he attains meditative attainments, so far he meditates on activities. As far as he meditates on activities, so far he attains meditative attainments. How? He attains the first meditative absorption, then having emerged from it, he meditates on activities; having meditated on activities, he attains the second meditative absorption. Then having emerged from it, he again meditates on activities. Having meditated on activities, the third meditative absorption, etc. He attains the attainment of the plane of neither-perception-nor-non-perception, then having emerged from it, he meditates on activities. Thus this one develops serenity and insight meditation in conjunction.
"Seized by restlessness concerning the Teaching" means seized by restlessness reckoned as the ten impurities of insight in the phenomena of serenity and insight meditation; the meaning is rightly taken. "There comes a time, friends" - by this, the time of obtaining the seven suitable conditions is spoken of. "When that mind" means at whatever time that mind, having entered upon the path of insight, proceeds. "Stands still internally" means having descended from the path of insight, it stands still upon that very object reckoned as the internal resort. "Settles" means by way of the object, it rightly sits down. "Becomes unified" means it becomes fully focused. "Becomes concentrated" means it is rightly placed; it becomes well established. The remainder here is clear in meaning.
The Practice Chapter is the second.