2.
The Chapter on Powers
1.
Commentary on the Ananussuta Discourse
11. In the first of the second, "Formerly I, monks, regarding things not heard before" means I, monks, formerly regarding the four truths not heard before. "I acknowledge having attained the perfection of the conclusion through direct knowledge" means having directly known through the performing of the sixteenfold function by means of the four paths in regard to the four truths, I acknowledge having reached the far shore of the perfection of the conclusion - the state of having fulfilled one's obligations because of the completion of all functions - he shows his own unfailing quality at the seat of the great enlightenment. "Of the Truth-finder" means of the Truth-finder for eight reasons. "Powers of the Truth-finder" means powers of knowledge that have gone, that have occurred, just as they should be gone by them. "A distinguished position" means the foremost position. "Lion's roar" means a fearless roar. "The divine wheel" means the foremost wheel. "Sets in motion" means speaks.
2.
Commentary on the Peak Sutta
12. In the second, "powers of a trainee" means the powers of knowledge of trainees. "Foremost" means the highest. "Binding factor" means it holds together the remaining powers just as the pinnacle holds together the rafters. "Unifying factor" means it makes those very powers firm and compact.
3.
Commentary on the Saṃkhitta Discourse
13. In the third, therein, "one does not waver regarding unmindfulness" - this is the power of mindfulness. "One does not waver regarding restlessness" - this is the power of concentration.
4.
Commentary on the Vitthata Discourse
14. In the fourth, "with mindfulness and discretion" - here, discretion is called wisdom; it is taken in the sense of being a support for mindfulness.
5.
Commentary on the To Be Seen Discourse
15. In the fifth, to speak of mundane and supramundane states each within its own domain, he said beginning with "And where, monks, should the power of faith be seen?" For just as when five companions - four merchant's sons and a king, the king being the fifth - having descended into the street thinking "We shall celebrate the festival," at the time of going to the house of one merchant's son, the other four sit in silence, and only the owner of the house manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." At the time of going to the house of the second, third, and fourth, the other four sit in silence, and only the owner of the house manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." Then, last of all, at the time of going to the king's house, although the king is the lord everywhere, yet at this time, in his own house alone, he manages, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." Just so indeed, among the powers with faith as the fifth, when those companions, as it were, enter the process together - that is, when they arise with a single object - just as in the house of the first the other four sit in silence and only the owner of the house manages, so, having reached the factors of stream-entry, the power of faith alone, having the characteristic of decision, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the second the other four sit in silence and only the owner of the house manages, so, having reached the right strivings, the power of energy alone, having the characteristic of exertion, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the third the other four sit in silence and only the owner of the house manages, so, having reached the establishments of mindfulness, the power of mindfulness alone, having the characteristic of establishing, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the fourth the other four sit in silence and only the owner of the house manages, so, having reached meditative absorption and deliverance, the power of concentration alone, having the characteristic of non-distraction, is the foremost, the forerunner, and the remaining ones follow along with it. But last of all, at the time of going to the king's house, just as the other four sit in silence and only the king manages in the house, just so, having reached the noble truths, the power of wisdom alone, having the characteristic of understanding, is the foremost, the forerunner, and the remaining ones follow along with it. Thus here the five powers have been spoken of as mixed. The sixth is of clear meaning. Thus in the preceding chapter and here, in the eight discourses, only the powers of a trainee have been spoken of. But the Elder Mahādatta, the dweller at Karaṇḍakola, said: "In the four discourses below, the powers of a trainee have been spoken of; in the four above, the powers of one beyond training."
7.
Commentary on the First Discourse on Welfare
17. In the seventh, morality and the rest were spoken of in a mixed manner only. "Liberation" means the liberation of the fruition of arahantship only. Knowledge and vision of liberation is reviewing knowledge; that is mundane only.
8-10.
Commentary on the Second Discourse on Welfare and So On
18-20. In the eighth, one who is immoral yet very learned is spoken of, in the ninth, one of little learning and immoral, in the tenth, one who is very learned and has eliminated the mental corruptions.
The Chapter on Powers is second.