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should be understood in the third and fourth as well. 159. In the Mango Similes: "Raw, with the color of ripe" means raw inside, Like an unripe fruit. Ripe inside, but appearing unripe, meaning ripe inside but appearing unripe outside. The same method applies to the remaining two. Just as in mangoes, the state of being unripe is unripeness, so too in individuals, the state of being an ordinary person is unripeness, and the state of being an Ariya is ripeness. And just as there, appearing like ripeness is described as the color of ripeness, so too in individuals, appearing like the conduct of the Ariyas is described as the color of ripeness. In this way, the comparison of individuals should be understood. 160. In the simile of pots, a pot is a vessel. Empty means empty inside. Covered means kept closed. Full means full inside. Open means kept open. In the comparison of individuals, here, an individual who is empty of the essence of virtue inside but covered by outward beauty should be understood. The same method applies to the remaining ones. 161. In the simile of water-filled ponds, a water-filled pond, even with water up to the knees, due to the mixture of various colors or the density of the water, has an indiscernible surface and is called shallow but appearing deep. But with water up to three or four men's height, due to the clarity, the water has a discernible surface and is called deep but appearing shallow. The other two should be understood as combinations of both reasons. Similarly, an individual, due to the abundance of defilements and the absence of depth of virtue, but appearing to have the conduct of those with deep virtue, is called shallow but appearing deep. The remaining ones should be understood in this way. 162. In the simile of bulls, a bull that goads and harasses its own herd but is gentle and well-behaved towards another herd is called fierce only to its own herd, not to another herd. Similarly, an individual who goads and pierces his own group, behaving harshly, but adopts gentleness and humility towards another group is called fierce only to his own group, not to another group. The remaining ones should be understood in this way. In the section on explanation, "harassing" means causing vexation by goading and piercing. 163. In the simile of venomous snakes, a venomous snake whose venom comes quickly, It spreads; but it is not terrible, it does not afflict for long – this is a poison that has arrived, not a terrible poison. The same method applies in the remaining passages. The division of individuals, however, is straightforward in meaning. 164. In "Having spoken praise of one who is unworthy of praise without investigating, without examining," etc., "without investigating" means without weighing, without grasping. "Without examining" means without plunging into the quality of wisdom. 166. "True to what exists" means true to what is present, not contrary to reality. "In due season" means in a suitable and appropriate time. Therein, "he knows the proper time" – this is what is meant by "in due season." Therein, the person who knows the proper time, knows the time, for the purpose of explaining that question, "I should not speak even if asked at this time, I should speak at this time" – this is called speaking in due season. "He dwells with equanimity" means he dwells having stood in equanimity, which is neutral. The rest is all straightforward in meaning. 167. In "Living on the fruit of effort," etc. – the one who spends the day with effort and energy alone, and having obtained only a little, a mere trickle of its resultant fruit, makes a living, but having come to that effort, does not receive any meritorious fruit, with reference to that, "for whom effort is born" etc., was said. "Above them are the gods" means above that are the gods beginning with the Brahma-body gods. For them, there is no need for effort and energy. They live only on meritorious fruit. And "of the meritorious" – this was said with reference to meritorious khattiyas, brahmins, etc., and gods beginning with the earth-bound deities and ending with the gods delighted in creation. All of these experience both the fruit of effort and the fruit of merit. But the hell-beings are neither able to produce a livelihood by effort, nor does any livelihood arise for them from the fruit of merit. 168. In "Darkness," etc. – "born in a low family," etc., one who is endowed with darkness is darkness. Again, due to going to the darkness of hell by bodily misconduct, etc., one is devoted to darkness. "Hunter family" means the family of deer hunters, etc. "Weaver family" means the family of basket makers. "Chariot-maker family" means the family of leather workers. In a Pukkusa, a flower-throwing family. With a wretched living, a miserable life. Ugly, like a dust-covered goblin, the color of a burnt stump. Unpleasant to look at, displeasing even to his own mother. A cripple, a hunchback. Blind, blind in one eye or blind in both. Lame, lame in one hand or lame in both. Crippled, crippled in one foot or crippled in both. Paralyzed, with a withered wing, a back-sliding snake. For a lamp, for the equipment of a lamp, like an oil saucer. Thus, a person is darkness, devoted to darkness. Here, a person, not seeing light outside, dies in the mother's womb. Being reborn in the lower realms, he wanders for a whole eon. He too is darkness, devoted to darkness. He might be a deceitful person. For such is the rebirth of a deceiver, it is said. Here, being born in a low family, in a Chandalas' family, etc., shows the misfortune of arrival and the misfortune of previously arisen conditions. "Poor," etc., shows the misfortune of continuing conditions. "With a wretched living," etc., shows the misfortune of means of livelihood. "Ugly," etc., shows the misfortune of appearance. "With many diseases," etc., shows the association with causes of suffering. "Not a gainer," etc., shows the misfortune of causes of happiness and the misfortune of enjoyment. "Evil conduct in body," etc., shows the association with the cause of being devoted to darkness. "At the breaking up of the body," etc., shows the approach to future darkness. The bright side should be understood in the opposite way to what has been said. Moreover, here, being endowed with the light of threefold family prosperity, with rebirth, etc., he is called light, luminous. But by good conduct in body, etc., he is called devoted to light, approaching the state of heavenly rebirth. In "in a noble great-sal family," etc., "noble great-sal" means nobles who are great-sal, who have attained greatness. For those nobles who have a hundred crores buried as treasure in the lower part, and three pots of coins piled up in the middle of the house for seasoning, are called noble great-sal. Those Brahmins who have eighty crores of wealth buried, Those Brahmins, great householders, Have a store of wealth worth one and a half kahāpaṇa-kumbhas, Piled up in the house for expenses. Those householders, great householders, Have forty crores of wealth deposited, With kahāpaṇa-kumbhas piled up in the house for expenses. For them, wealth is a family matter. "Aḍḍha" means powerful. Because of the greatness of their stored wealth, they are very wealthy. Because of the greatness of their gold and silver vessels and other luxury goods, they are very affluent. Because of the abundance of gold and silver stored, they have abundant gold and silver. Because of the abundance of their means of enjoyment and satisfaction, they have abundant means of enjoyment. And because of the abundance of their cattle and the seven kinds of grain, they have abundant wealth and grain. "Abhirūpa" means of beautiful form. "Dassanīya" means worthy of being seen even for a whole day, abandoning other work. "Pāsādika" means causing joy to the mind by just seeing. "Paramāya" means excellent. "Vaṇṇapokkharatāya" means having a beautiful complexion. "Pokkhara" means the body. That means having perfection of complexion. "Samannāgata" means endowed with. 169. In "Oṇatoṇata" and so on – one who lacks prosperity in this life or the next is "oṇato." Meaning low, base. The opposite of that is "uṇṇato." Meaning high, exalted. The rest here should be understood in the same way as stated in "tama" and so on. Furthermore – "oṇatoṇata" means now low, and in the future will also be low. "Oṇatuṇṇata" means now low, but in the future will be high. "Uṇṇatoṇata" means now high, but in the future will be low. "Uṇṇatuṇṇata" means now high, and in the future will also be high. 170. In "Rukkhūpama" and so on – a tree, surrounded by pith and sapwood, is like the best tree in the forest, which itself is pithless, but the surrounding trees are full of heartwood. The rest should be understood in this way. In people, being without the essence of virtue is like being pithless, and being endowed with virtue and good conduct is like having heartwood. 171. In "Rūpappamāṇa" and so on – one who makes beauty the measure of worth is "rūpappamāṇa." There, "pasāda" He is pleased with form, therefore, he is pleased with form. He makes a sound that is fame and praise the standard, therefore, he is one who judges by sound. Moreover, in "they ascend" etc. - they ascend, meaning elevation. They perfect, meaning the attainment of circumference, free from thinness and thickness. Configuration means the state of the limbs and minor limbs being in their proper places, endowed with length, shortness, roundness, etc. Completeness means the absence of deficiency in the ways mentioned, or the state of being complete in characteristics. By others' praise means by the praise of virtues uttered by others, turning away. By others' laudation means by the laudation spoken by others in the manner of praise, with verses etc. By others' commendation means by the commendation spoken by others face to face.