2.
The Chapter on the Reviler
1.
Commentary on the Reviler Discourse
211. In the first of the second, "one who reviles and abuses" means one who reviles with the ten grounds for reviling, and one who abuses by showing fear. "With his path cut off" means one whose path is cut off because of the cutting off of the supramundane obstacle. "Illness" (rogātaṅka) means disease itself is called "illness" because it brings about difficult livelihood.
2.
Commentary on the Maker of Quarrels Discourse
212. In the second, "maker of legal cases" means one who is a maker of a certain one of the four legal cases. "What has not been attained" means a distinction not formerly reached.
3.
Commentary on the Discourse on Morality
213. In the third, "immoral" means without morality, devoid of morality. "Failing in morality" means one whose morality has failed, whose restraint is broken. "Because of heedlessness" means by reason of heedlessness. And this discourse has come by way of householders, but it is applicable to those gone forth as well. For a householder earns his living by whatever craft - whether by farming, whether by trade, being heedless by way of killing living beings and so on, he is unable to accomplish this or that at the proper time, and then his capital is destroyed. Even during the non-killing period, one who commits killing of living beings and taking what is not given and so on, undergoes great loss of wealth by way of punishment. One gone forth who is immoral, by reason of heedlessness, undergoes loss of morality, of the Buddha's teaching, of meditative absorption, and of the seven noble treasures. For a householder, a bad reputation arises in the midst of the fourfold assembly: "Such and such a one, born in such and such a family, is immoral, of bad character, who has abandoned both this world and the world beyond, and does not give even so much as a ticket meal." For one gone forth, it arises thus: "Such and such a one was not able to guard morality, nor to learn the Buddha's teaching; he lives by medical practice and so on, and is endowed with the six disrespects."
"Unconfident" means first, as for a householder, he approaches with fear, thinking "Inevitably at a place where many are assembled, someone will know my deed, and then they will restrain me, or will hand me over to the royal family." And he sits down downcast, with drooping shoulders, face cast down, scratching the ground with his thumb, and is unable to speak with confidence. Even one gone forth approaches with fear, thinking "Many monks have assembled; inevitably someone will know my deed, and then, having set aside my Observance and invitation ceremonies, having removed me from the ascetic life, they will expel me." He is unable to speak with confidence. However, a certain one, even though immoral, goes about as if arrogant; yet even he is indeed downcast in his disposition.
"Dies deluded" means for him, as he lies on his deathbed, the place where immoral deeds were undertaken and carried out comes into range. He opens his eyes and sees this world; he closes his eyes and sees the world beyond. The four realms of misery present themselves to him; it is as if he were being struck on the head with a hundred spears. He dies crying out "Stop it, stop it!" Therefore it was said - "Dies deluded." The fifth term is clear in itself. The discussion on benefits should be understood by the reverse of what has been stated.
4.
Commentary on the Discourse on One Who Speaks Much
214. In the fourth, "in a person who speaks much" means they speak much without having defined it by wisdom. "In a person who speaks with wisdom" - "mantā" is called wisdom; having defined it by that, they speak.
5.
Commentary on the First Discourse on Impatience
215. In the fifth, "abounding in enmity" means having much enmity either through enmity with persons or through unwholesome enmity. "Abounding in faults" means abounding in hate.
6.
Commentary on the Second Discourse on Impatience
216. In the sixth, "cruel" means severe and hard. "Remorseful" means endowed with a state of dejection.
7. Commentary on the First Discourse on the Unpleasing
217. In the seventh, "unpleasing" means endowed with unpleasing bodily action and so on. "Pleasing" means of pure conduct that inspires confidence. The eighth and ninth are clear in meaning.
10.
Commentary on the Discourse on Madhurā
220. In the tenth, "Monks, there are these five dangers of Madhurā" - on one occasion the Blessed One, surrounded by the community of monks, wandering on a journey, having reached the city of Madhurā, began to enter into the inner city. Then a certain demoness holding wrong views, having become naked, having stretched out both hands, having wagged her tongue, stood before the One of Ten Powers. The Teacher, without entering into the inner city, having departed from there itself, went to the monastery. The great multitude, having taken solid and soft food as well as honour and respect, having gone to the monastery, gave a gift to the Community of monks headed by the Buddha. The Teacher began this discourse for the purpose of reproaching that city. Therein, "uneven" means not level. "Has much dust" means at the time when the wind blows, it is as if enveloped by a cloud of dust stirred up. The remainder is clear everywhere.
The Chapter on Revilers is second.