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Then he will be able to learn the Buddha's word or practice the ascetic life. For this reason, it is said that other sick people should also be attended to. "Does not enter" means does not penetrate. "Certainty in wholesome qualities" means certainty in wholesome qualities, namely, the certainty of the path. By this, the person who is only able to understand the words is spoken of. The one who understands when the meaning is explained a second time is included, like the Elder Nāḷaka in the Dispensation, and the Paccekabuddha who, in the interval between Buddhas, received instruction from the Paccekabuddhas once and realized the knowledge of Paccekabodhi. The person who understands when the meaning is explained a third time is spoken of. But the one who is to be led is dependent on that. "The teaching of the Dhamma is allowed" means the talk of the Dhamma is allowed eight times a month. "The Dhamma should be taught to others as well" means the Dhamma should be spoken to others as well. For what reason? Even if the person who is only able to understand the words cannot penetrate the Dhamma in this existence, it will be a condition in the future. But one who, whether he sees the Tathāgata's form or not, and whether he hears the Dhamma and Discipline or not, comprehends the Dhamma; he who does not hear does not comprehend, but he who hears will comprehend quickly. For this reason, the Dhamma should be taught to them. But for the third, it should be taught again and again. The body-witness, the attained-view, and the liberated-by-faith have already been spoken of below. 98. In "speaking of excrement" and so on – "In an assembly" means standing in an assembly. "In a group" means standing in a village group. "Among relatives" means standing among heirs. "Among guilds" means standing among guilds. He stands. "Standing in the midst of the royal family" means standing in the middle of the royal court, in a great judgment. "Brought forth" means brought forth for questioning. "Questioned after making a witness" means questioned after establishing a witness. "Come here, good man" is an address. "For his own sake or for another's sake" means for the sake of himself, or for the sake of another, or for the sake of hands, feet, or wealth. "For the sake of some trifling bait" means here, "bait" implies gain. "Trifling" means whatever little thing. Even for the sake of a tiny bribe, such as a quail, a piece of cake, or a lump of butter. "Knowingly speaks a lie" means knowingly becomes a liar. "This is called" means such a person, because his words are like excrement, is called a "dung-speaker." Just as dung is unpleasant and disliked by the masses, so too are the words of this person unpleasant and disliked by gods and humans. "This is called" means such a person, because his words are like flowers, is called a "flower-speaker." Just as blooming jasmine or adhimuttaka flowers are pleasant and liked by the masses, so too are the words of this person pleasant and liked by gods and humans. "Nela" means "ela," which means fault. "Nāssa elanti nelā" means without fault. It means faultless, like "nelaṅgo setapacchādo" (Ud. 65) where "nela" is mentioned. "Pleasing to the ear" means pleasing to the ears because of the sweetness of the expression. It does not cause ear pain like a needle prick. Because of the sweetness of the meaning, it generates love in the whole body without causing anger, hence it is lovely. "Goes to the heart" means entering the mind pleasantly without being obstructed, hence it is heart-touching. Because of the perfection of its qualities, it is ancient. Like a delicate woman raised in the city, it is very refined, hence it is ancient. "Belonging to the city" also means ancient. It means the speech of city dwellers. City dwellers have well-reasoned speech. They say "piti" for a small amount of father, "māti" for a small amount of mother, and "bhāti" for a small amount of brother. Such speech is liked by many people, hence it is liked by many. Because of the loveliness of his speech, he is pleasing to many people, and increases their minds. Therefore, he is pleasing to many people. This is what is meant: such a person is called a sweet speaker. There is also the reading "gentle speaker." In both cases, the meaning is sweet speech. Just as the four sweets are delicious and delightful, so too, the speech of this person is sweet to gods and humans. 101. In "one with a mind like an old sore," "clings" means sticks. "Is angry" means becomes angry due to anger. "Is hostile" means abandons his natural state, becomes foul. "Is hardened" means attains a state of stiffness and rigidity. "Anger" means weak anger. "Hatred" means stronger than that, due to ill-will. "Displeasure" means a state of discontent, dejection. "Foul sore" means an old wound. "With a stick" means with the tip of a rod. "With a potsherd" means with a piece of pottery. "Lets flow" means constantly oozes. For an old wound, by its very nature, first oozes blood and serum—these three. But when rubbed, it oozes them even more. "Just so" here is a comparison: for a person prone to anger is like a foul sore. Just as the sore oozes by its very nature, so too, the angry person, by his very nature, behaves with arrogance and harshness. Just as rubbing with a stick or potsherd causes even more oozing, so too, even a slight word, thinking, "This person speaks to me like this," causes even more arrogance to arise. This is what is meant: such a person is called "one with a mind like an old sore." It means one with a mind like an old wound. 102. "In the darkness of night" means in the thickest darkness, preventing the arising of eye-consciousness at night. "In a flash of lightning" means at the moment of the arising of lightning. Here too, this is a comparison: for the yogi should be seen as a person with sight. The darkness is like the defilements vulnerable to the path of stream-entry. The flash of lightning is like the moment of arising of the knowledge of the path of stream-entry. For the person with sight, in a flash of lightning, Just as the appearance of forms is visible all around to a person with eyes, so is the vision of Nibbāna at the moment of the Sotāpatti path. Again, like the covering of darkness, are the defilements to be abandoned by the Sakadāgāmi path. Again, like the flashing of lightning, is the arising of the Sakadāgāmi path knowledge. Just as the appearance of forms is visible all around to a person with eyes in a flash of lightning, so is the vision of Nibbāna at the moment of the Sakadāgāmi path. Again, like the covering of darkness, are the defilements to be abandoned by the Anāgāmi path. Again, like the flashing of lightning, is the arising of the Anāgāmi path knowledge. Just as the appearance of forms is visible all around to a person with eyes in a flash of lightning, so should the vision of Nibbāna be understood at the moment of the Anāgāmi path. This is what is said, such a person is called one with lightning-like consciousness. Meaning, one whose mind is like lightning due to the brief flash of light. 103. Also, in regard to having diamond-like consciousness, this is a comparison: for the path knowledge of Arahatship should be seen as like a diamond. The defilements to be abandoned by the path of Arahatship are like a knot of gems or a knot of stone. Just as there is no possibility of a diamond not piercing through a knot of gems or a knot of stone, so is there the non-existence of defilements that cannot be cut off by the path knowledge of Arahatship. Just as there is no refilling of a hole pierced by a diamond, so should the non-arising again of defilements cut off by the path of Arahatship be seen. This is what is said, such a person is called one with diamond-like consciousness. Meaning, one whose mind is like a diamond because of its ability to destroy the root of defilements. 104. Among the blind, etc., there is no such eye, meaning there is no such kind, such nature of the eye of wisdom. Phātiṃ kareyya, may he make it flourish, may he make it grow. Sāvajjānavajjeti, with faults and without faults. Hīnappaṇīteti, inferior and superior. Kaṇhasukkasappaṭibhāgeti, black and white are called sappaṭibhāga because they are mutually opposed, being opposites. Here is a summary of this: by which eye of wisdom one knows, in regard to wholesome things, 'wholesome things'; in regard to unwholesome things, 'unwholesome things'; the same applies to things with faults, etc. But in the case of things with dark and bright counterparts, to know by the eye of wisdom, "Dark things have bright counterparts," and "Bright things have dark counterparts," if he does not have such an eye. In this way, the meaning should be understood in the remaining instances as well. This is what is said: Such a person is called blind, due to the absence of the eye of wisdom that accumulates wealth in this life, and the eye of wisdom that purifies benefit in the next life. The second is called one-eyed, due to the presence of the eye of wisdom that accumulates wealth in this life, but the absence of the eye of wisdom that purifies benefit in the next life. The third is called two-eyed, due to the presence of both. 107. When teaching the Dhamma, beginning with Avakujjapaññā, the lay follower, having come to hear the Dhamma, abandons his own work and teaches the Dhamma. Ādikalyāṇa means making the beginning beautiful, auspicious, blameless, and faultless, and then teaching. The same method applies to the remaining phrases. Here, ādi means the initial establishment. Majjha means the middle of the discourse. Pariyosāna means the conclusion. Thus, when speaking the Dhamma, they speak making the initial establishment beautiful, auspicious, and blameless, and also in the middle, and in the conclusion. And here, there are a beginning, middle, and end of the teaching, and of the dispensation. Of those, for the teaching: