4.
Commentary on the Good Chapter
134. In the first discourse of the fourth, "good" means lucky, smooth. The second and so on are of manifest meaning. The Noble Path Chapter is of manifest meaning.
The Chapter on Good is the fourth.
The third fifty is finished.
4.
The Fourth Fifty
155. In the fourth, the first and so on are of manifest meaning only.
8.
Commentary on the Discourse on Action as Source
174. In the eighth, "rooted in greed" means greed is the cause of killing living beings by way of decisive support, even when associated with hate and delusion. By this method the meaning should be understood everywhere.
9.
Commentary on the Discourse on Avoidance
175. In the ninth, "is avoidance" means is the avoiding of.
10.
Commentary on the Cunda Discourse
176. In the tenth, "the smith's son" (kammāraputtassa) means the goldsmith's son. "Whose do you" (kassa no tvaṃ) means "whose indeed do you." "Of the western lands" (pacchābhūmakā) means dwellers of the western region. "Carrying water-pots" (kamaṇḍalukā) means bearers of water-pitchers. "Wearing garlands of moss" (sevālamālikā) means they wear them like garlands of moss. "Clothed in garments of moss" (sevālapaṭanivāsitā) is also just what has been said. "Descending into water" (udakorohakā) means those devoted to the practice of descending into water for the third time in the evening. "You should touch" (āmaseyyāsi) means you should stroke with the hand.
11.
Commentary on the Jāṇussoṇi Discourse
177. In the eleventh, "may it benefit" means may it reach. "State" means in a suitable occasion. "Not in an unsuitable state" means not in an unsuitable occasion. The nutriment of those doomed to Niraya Hell is indeed the very action that produced rebirth there. For it is precisely by that they sustain themselves there. But the nutriment of those in the animal realm should be understood by way of grass, leaves, and so on. For human beings by way of cooked rice, food made with flour, and so on; for gods by way of ambrosia food and so on; for those in the sphere of ghosts by way of spittle, mucus, and so on. "Or whatever they give from here" means whatever his friends and so on, giving from here, cause to enter. For only those in the sphere of ghosts are living on what is given by others; what is given by others does not benefit others. "The donor too is not without fruit" means whether or not it benefits the one with reference to whom that gift was given, it is not possible for the donor to be without fruit; the donor indeed obtains the result of that gift.
"Does Master Gotama speak of a supposition even for the impossible" - he asks whether, even when that relative has arisen in an unsuitable occasion, Master Gotama still supposes and declares the fruit of giving. For the brahmin's view is that "the donor does not obtain the fruit of a gift given in this way." Then the Blessed One, having acknowledged his question, in order to show that "a donor, wherever he is reborn in a state where one lives on the fruit of merit, indeed obtains the fruit of giving," said beginning with "here, brahmin." "He there is an obtainer" means he, even though reborn there in the elephant womb, having attained the position of a state elephant, is an obtainer. In the case of horses and so on too, the same method applies. The Sādhu Chapter is of clear meaning.
The Chapter on Jāṇussoṇi is the second.
The fourth fifty is finished.