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should be understood according to the method of etymology. Even if the meaning expressed by words like "bhāgyavā" (fortunate) is indeed included in the descriptive verse "bhagī bhaji" (partook, explained), nevertheless, the method of commentary, which includes the derivation of words, the division of meanings, and the application of meanings, is different from that. Therefore it is said, "This is another method." "Vaṇṇavipariyāya" (change of letters), this "iti" word here has the meaning of "and so on." By that, it includes these three characteristics: change of letters, deletion of letters, and connection with the meaning of the root. āti. By the sound method, it means by the method of the characteristic of sound. Because the sounds of pisodara and so on are of the nature of a group of forms, it is said, "having taken the characteristic of the insertion of pisodara and so on." Insertion itself is the characteristic. For insertion is the act of making it included therein. Pārappatta means having reached the highest excellence, having attained the state of perfection. Bhāgya means wholesome. Therein, path-wholesome produces supramundane happiness, while the other produces mundane happiness, or the other, being a condition for turning away, might indirectly produce supramundane happiness. Now, explaining the meaning of "Idāni Bhagavā" (Now the Blessed One), he says, "yasmā panā" (because indeed) and so on. Therein, greed and so on are taken singly, likewise perverted attention is taken by the common characteristic of perversion, and shamelessness and so on are taken in pairs. Therein, anger has the characteristic of being enraged; it arises from nine kinds of objects of resentment. "He abused me, he struck me," and so on, refers to resentment, which is the defilement of the mind through repeated anger. Both are indeed aversion, but they are stated separately due to the diversity of their occurrence. Anger that arises once is anger; thereafter, it is resentment. And it is said, "In the former time, anger; in the latter time, resentment." Makkha (denigration) is the destruction of good deeds, whether of a householder or a homeless one. For even a householder, being poor, if placed in a high position by some compassionate person, at a later time, saying, "What have you done for me?", destroys that person's good deed. And even a homeless one, from the time of being a novice, having been helped by a teacher or preceptor with the four requisites, and with instruction, questioning, and so on, and having been taught skills in the method of Dhamma talk and treatises, at a later time, being honored and respected by kings, great ministers, and so on, if he acts disrespectfully towards his teachers and preceptors, and is spoken of as, "This one was helped and brought up by us when he was young, and yet now he has become ungrateful," he, saying, "What have you done for me?", destroys their good deed. This is his Makkha is the destroyer of the quality of gratitude, wiping off water clinging to the body like a water-wiper. Thus, it is called "makkha" by reason of denigrating the qualities of others. Paḷāsa is that which compares, meaning, by showing others' qualities, it makes them equal to one's own qualities. But it, having overwhelmed even a learned person, says, "The destiny of such a learned person is uncertain, what difference is there between you and me?" And having overwhelmed a long-ordained person of experience, it says, "You too are ordained in this dispensation, I too am ordained; you too are established in mere morality, I too," and so on. Arising in this manner, it is "yugaggāha" (equating). Indeed, paḷāsa is characterized by equating. Wishing for the decline of others' honors and so forth, being envious, is envy. Concealing one's own possessions, unable to endure sharing with others, is stinginess. Māyā (deceit) is characterized by a deceptive way of life. It is characterized by concealing one's own faults. Thus, by concealing its own existing faults, like a magic trick that deludes the eyes, it is called "māyā". Characterized by proclaiming non-existent qualities of oneself, arising in the manner of a trickster, is trickery. Indeed, displaying non-existent qualities is called "kerāṭiya" (trickery). Indeed, a trickster person is like an "āyanamaccha" fish. The "āyanamaccha" is a kind of fish with a snake-like head and fish-like tail. It is said that it shows its tail to fish, and its head to snakes, to make them know, "I am like you." Just so, a trickster person, whichever Suttanta expert or Abhidhamma expert he approaches, to each of them he says thus: "I am your disciple, you are compassionate to me, I will not abandon you." Thus, these people will think, "This one is respectful and devoted to us." This is trickery arising in such a trickster manner. Arrogance is the cause of complete absence of softness, of stiffness like a wind-filled bellows, and like an unbending stick, causing the body to be held with stiff veins and unyielding posture. Making oneself superior to that is presumption. It is du... by way of two kinds, by way of unwholesome, and by way of wholesome. Therein, for a householder, seeing another's adornment, etc., done by another, and making it twice or thrice that, the unwholesome arises. And for one gone forth, whatever another learns or recites, by way of conceit, making it twice or thrice that, the unwholesome arises. Indeed, a person endowed with that makes it twice or thrice that. A householder, while one adorns one household item, another adorns two items, another four, another eight, another sixteen. One gone forth, while one takes one collection, thinking, "I will not be beneath him," another takes two, another three, another four, another five. Indeed, it is not proper to take by way of rivalry. This unwholesome side is the path to hell. But for a householder, seeing another giving one ticket-meal, the desire to give two or three of one's own arises, which is wholesome. And for one gone forth, when another takes one collection, not relying on conceit, but merely seeing that, overcoming one's laziness, the desire to take two collections arises, which is wholesome. Indeed, by way of the wholesome side, it is proper to give two when one gives one ticket-meal, and four when one gives two. For a bhikkhu too, when another takes one collection, thinking, "It is comfortable for me to recite having taken two collections," standing on the side of non-aversion, it is proper to take more than that. But here, the act of taking more than that, when it is of the unwholesome side, is called "rivalry." Conceit arises by way of exalting oneself, by way of elevating oneself, saying, "I am superior," etc., relying on birth, etc., when one is superior. Excessive conceit arises by way of extreme elevation. It should be understood that excessive conceit is that which arises when one first makes oneself equal to someone, and then later considers oneself superior to them. Intoxication is the state of being infatuated due to birth, etc. That too, in essence, is conceit. That is, intoxication of birth, intoxication of clan, intoxication of health, intoxication of youth, intoxication of life, intoxication of gain, intoxication of honor, intoxication of respect, intoxication of precedence. delight-pride, retinue-pride, enjoyment-pride, beauty-pride, learning-pride, ingenuity-pride, long-standing-pride, alms-round-pride, un-despised-pride, deportment-pride, psychic-power-pride, fame-pride, virtue-pride, jhāna-pride, craft-pride, height-pride, girth-pride, physique-pride, fulfillment-pride—thus of many kinds. Therein (Vibh. Atth. 843-844), pride arising based on birth, manifesting as intoxication, is birth-pride. This arises in all four castes, such as Khattiyas. A Khattiya endowed with birth, indeed, thinks, "There is no one like me; the rest of the Khattiyas were born by chance, but I am a Khattiya of ancestral lineage," and makes pride. The same method applies to Brahmins and others. Pride arising based on clan, manifesting as intoxication, is clan-pride. This also arises in all four castes, such as Khattiyas. A Khattiya, indeed, thinks, "I am of the Koṇḍañña clan, I am of the Ādicca clan," and makes pride. A Brahmin thinks, "I am of the Kassapa clan, I am of the Bhāradvāja clan," and makes pride. A Vessa and a Sudda also make pride based on their respective family clans. In health-pride and so on, pride arising through intoxication, thinking, "I am healthy; the rest are prone to illness; I have no disease, not even a scratch," is called health-pride. Pride arising through intoxication, thinking, "I am young; the bodies of other beings are like trees standing on a precipice, but I am in the prime of life," is youth-pride. Pride arising through intoxication, thinking, "I lived long, I live long, I will live long; I lived happily, I live happily, I will live happily," is called life-pride. Pride arising through intoxication, thinking, "I am fortunate; other beings have little gain, but my gain is immeasurable," is called gain-pride. Pride arising through intoxication, thinking, "Other beings receive whatever they get, but I receive well-made, excellent requisites such as robes," is called honor-pride. "When people walk over the feet of other monks, they say, 'This is a They do not revere even the gem, but seeing me, they revere me. Considering me as heavy as a stone umbrella, and as unapproachable as a mass of fire, they think of me thus. The conceit arising from such a thought is called the conceit of reverence. "The arisen problem is resolved only through my mouth. Both going for alms and returning, they place me in front and surround me as they go." The conceit arising from such a thought is called the conceit of precedence. For a householder with a large retinue, "A hundred men, a thousand men surround me." For a homeless one,