English
"A superior person" means an excellent person. 135. "A superior person, more superior than a superior person" because he is endowed with his own wholesome conduct and also what he has incited another to do. Because he is heir to half of that, he is a superior person, more superior than a superior person. 136. "Evil" means endowed with the ten kinds of evil, reckoned as unwholesome courses of action. 138. "Good" means endowed with the ten kinds of good qualities, reckoned as wholesome courses of action, pure and auspicious. The rest here is straightforward, as the meaning has been stated below. 140. Evil-dham In "ammādīsu" – "pāpo dhammo assāti pāpadhammo" means one who has evil qualities is an evil person. "Kalyāṇo dhammo assāti kalyāṇadhammo" means one who has good qualities is a good person. The rest is straightforward in meaning. 144. In "sāvajjādīsu" – "sāvajjoti sadoso" means "sāvajja" is blameworthy. "Sāvajjena kāyakammenāti sadosena pāṇātipātādinā kāyakammena" means "with blameworthy bodily action" is with blameworthy bodily action such as killing. The same method applies to the others. "Ayaṃ vuccatīti" means "this is said to be." "Ayaṃ evarūpo puggalo tīhi dvārehi āyūhanakammassa sadosattā, gūthakuṇapādibharito padeso viya sāvajjoti vuccati" means such a person, because of the blameworthiness of the accumulative actions through the three doors, is called "sāvajja" like a place filled with excrement and corpses. 145. "Sāvajjena bahulanti" means one whose blameworthy bodily action is much, and blameless action is little; "so sāvajjena bahulaṃ kāyakammena samannāgato, appaṃ anavajjenāti vuccati" means he is endowed with much blameworthy bodily action and little blameless action. The same method applies to the others. "Ko pana evarūpo hotīti?" means "But who is like this?" "Yo gāmadhammatāya vā nigamadhammatāya vā kadāci karahaci uposathaṃ samādiyati, sīlāni pūreti" means one who, according to village custom or town custom, occasionally undertakes the Uposatha and fulfills the precepts. "Ayaṃ vuccatīti" means "this is said to be." "Ayaṃ evarūpo puggalo tīhi dvārehi āyūhanakammesu sāvajjasseva bahulatāya anavajjassa appatāya vajjabahuloti vuccati" means such a person, because of the abundance of blameworthy actions and the scarcity of blameless actions in the accumulative actions through the three doors, is called "vajjabahula" (abounding in faults). Just as in one place, there might be a heap of flowers of bad color and bad smell, and on top of them, here and there, jasmine, vassika, and pāṭalā flowers might fall. Such a person should be understood. Just as in one place, there might be a heap of jasmine, vassika, and pāṭalā flowers, and on top of them, here and there, flowers of bad color and bad smell, such as jujube flowers, might fall. Such a third person should be understood. But the fourth person, because of the faultlessness of the accumulative actions through the three doors, should be seen as a golden bowl filled with the four sweets. Among them, the first is the blind, foolish worldling. The second is the worldling who occasionally does good. The third is the stream-enterer, the once-returner, and the non-returner, who are also included in this. The fourth is the arahant. For he is entirely faultless. This is from the Aṅguttara Commentary. 148. In "Ugghaṭitaññūādīsu" – "ugghaṭitaññūti" means in this, "ugghaṭitaṃ nāma ñāṇugghāṭanaṃ" means "ugghaṭita" is the opening of knowledge, "ñāṇe ugghaṭitamatteyeva jānātīti attho" means he knows as soon as knowledge is opened. "Saha udāhaṭavelāyā" means at the time of the example being given. Just at the utterance of the example. Dhammābhisamaya means the comprehension of the Four Noble Truths together with knowledge. This is called, that is, a person who, according to the teaching established in brief by way of the 'Four Foundations of Mindfulness' etc., is able to direct knowledge and attain arahantship is called an ugghaṭitaññū. 149. One who knows the meaning only when it is explained and expanded is a vipañcitaññū. This is called, that is, a person who, when the summary is established and the meaning is divided in detail, is able to attain arahantship is called a vipañcitaññū. 150. One who must be led by means of exposition etc. is a neyya. Gradual attainment of Dhamma means gradual attainment of arahantship. 151. One whose highest is merely the letter and word is a padaparamo. By that birth there is no attainment of Dhamma, that is, by that existence he is not able to produce jhāna, vipassanā, the path, the fruit, or nibbāna. 152. Among those with fitting eloquence etc. - eloquence is called both knowledge and the utterance that arises from knowledge. That is what is intended here. One who has eloquence that is fitting and reasoned is yuttappaṭibhāno. One who does not have eloquence that is released because he is not able to explain quickly immediately after being asked is no muttappaṭibhāno. The rest should be understood in this way. Here, the first - considers only what is fitting after reflecting for some time, like the elder Tipiṭaka Cūḷanāga. It is said that when he is asked a question, he grasps it and speaks only of fitting and reasoned causes. The second - refutes with any word immediately after being asked, and does not consider what is fitting even after reflecting, like the elder Paṇḍita Tissa, expert in the four Nikāyas. It is said that when he is asked a question, he does not even wait for the end of the question, but just says whatever comes to mind. However, when his statement is examined, it does not stick anywhere. The third - considers what is fitting at the very moment of being asked, and explains the statement at that very moment, like the elder Tipiṭaka Cūḷābhaya. It is said that when he is asked a question, he He speaks quickly, and is skilled in reasoned and unreasoned arguments. The fourth – when questioned, he considers neither what is fitting, nor is he able to refute it in any way, being immersed in a cause of perplexity, like the Elder Lāḷudāyi. 156. Among Dhamma preachers – "speaks little" means he speaks only a little to the assembled audience. "And incoherently" means that while speaking, he does not speak with meaning or reason. "And his audience is not skilled" means that the audience sitting to listen does not know what is fitting and unfitting, what is reasonable and unreasonable, what is clear and unclear. "Such a one" means this kind of foolish Dhamma preacher. He gets the name of Dhamma preacher only from such a foolish audience. In this way, the meaning should be understood everywhere. Here, only two kinds of people are naturally Dhamma preachers, but the others are spoken of in this way because they are included among the Dhamma preachers. 157. In the similes of rain clouds, "clouds" means rain clouds. "Thunder" means roaring. There, the state of thundering but not raining is bad. People, thinking that the god is thundering and "there will be good rain," take out seeds and sow them. But when the god does not rain, the seeds are destroyed in the field, and the seeds in the house are destroyed in the house, and there is famine. The state of not thundering but raining is also bad. People, thinking that "there will be bad rain at this time," sow only in low-lying places. But when the god rains, he carries all the seeds to the great ocean, and there is famine. But the state of thundering and raining is good. Then there is plenty. But the state of neither thundering nor raining is entirely bad. He speaks but does not do, meaning he only says "now I will fulfill the burden of study, I will fulfill the burden of dwelling," but he does not learn the text, nor does he cultivate the meditation subject. He does but does not speak, meaning he does not say "I will fulfill the burden of study or the burden of dwelling." But when the time comes, he accomplishes that purpose. In this way, the others should also be understood. But all That was said with reference to a giver. For one invites the Saṅgha, saying, "I will give a gift on such and such a day," but does not do it when the time comes. This person declines in merit, and the Saṅgha also declines in gain. Another, without inviting the Saṅgha, makes an offering, but cannot obtain [monks], saying, "I will bring monks," because all have been invited elsewhere. This one also declines in merit, and the Saṅgha also declines in that gain. Another first invites the Saṅgha, then makes an offering, and gives a gift; this one is a doer of deeds. Another neither invites the Saṅgha, nor gives a gift; this one should be known as a "wicked person." 158. In the Mouse Similes: "Digging a burrow, not dwelling" means digging a hole, a pit, a burrow for oneself, but not dwelling there, dwelling in some other place, thus going under the control of enemies such as cats. "Digger" is also a reading. "Dwelling, not digging a burrow" means not digging oneself, but dwelling in a burrow dug by another, thus protecting life. The third does both, protecting life. The fourth does neither, going under the control of enemies. Now, among the persons compared by this simile, the first, just as that mouse digs a burrow, so too learns the Teacher's Dispensation in nine parts. But just as that one does not dwell there, dwelling in some other place, going under the control of enemies; so too this one, having sent knowledge in the manner of learning, does not penetrate the Four Noble Truths, wandering only in places of worldly lure, goes under the control of enemies named Death, Māra, Defilement-Māra, Deva-putra-Māra. The second, just as that mouse does not dig a burrow, so too does not learn the Teacher's Dispensation in nine parts. But just as dwelling in a burrow dug by another, it protects life; so too, having heard the words of another, having penetrated the Four Noble Truths, he transcends the control of the three Māras. In this way, the application of the simile