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like identity view etc. 7. "He despises, he thinks." I consider that he despises as if he despises, thinking: "I am of noble birth, handsome, wise; how could I perform greetings etc. to others?" "By being born of unskillfulness" means by being born of ignorance. Despising unwholesome states, he also despises their being endowed with them. Thus it is said "the attainment of unwholesome states." "Samāpatti" (attainment) is a synonym for "samāpajjana" (entering into) and "samaṅgibhāva" (being endowed with). "Of the nature of adornment" means of the nature of adorning, of the habit of adorning. meaning. "Jegucchita" means the habit of abhorring. 8. "Lokajeṭṭhakakamma" means the work to be done by the foremost in the world, or work considered supreme in the world. "Tatra" means in both the aforementioned alternative meanings. The meaning expressed by the word is "padattha"; it is said to be the meaning of the expression. Here, "vinayaṃ vā arahati" means "vinayana" is "vinaya," the meaning is "restraining." Therefore, it is said, "it is worthy of restraint." But in both the first-mentioned alternative meanings, in its own sense and in the sense of "worthy," the taddhita suffix is seen according to grammatical rules, but not in the sense of "teaches Dhamma for discipline." Therefore, how is there a taddhita suffix here? He says, "Diverse indeed are the applications of taddhita." And this diversity here should be understood from common usage. For indeed, in whatever sense the taddhita is used by people, in that very sense the taddhita application is established by common usage, thus diverse is the taddhita application. Therefore, just as one who says "do not make a sound" is called "māsaddika," so too, one who teaches Dhamma for discipline is called "venayika"—this is the intention. 9. "Kapaṇapurisa" means a wretched person due to lack of virtues. "Without considering the expressions" means, like in words such as "Tissadatta," not making such an investigation of expression as "this suffix is in this sense"; it is said to be in the sense of an unformed stem. 10. Having said "devalokagabbhasampatti" (attainment of birth in a divine realm), and having set aside the earth-dwelling deities, since there is no conception in the womb for the remaining deities, it should be understood that here "gabbhasampatti" is rebirth itself. Explaining and showing this very meaning, he says, "it leads to the attainment of rebirth in a divine realm." "Assa" refers to proper actions like salutation. "Showing fault in conception in the mother's womb" means showing impurity from the mother, just as one who wishes to insult says "son of a slave girl," showing fault in being born in a slave girl's womb. So too, one who insults by showing fault in the Blessed One's conception in the mother's womb says this. is the meaning. From the rebirth in the deva-world. Therefore it is said, “He is unable to attain rebirth in the deva-world, this is the meaning.” Or, the womb might be inferior, thus, in one way, showing the meaning of the analysis of “apagabbho” (not having a womb), he says, “Because of being excluded from the womb of the deva-world, he is destined to obtain an inferior womb in the future.” The word “iti” has the meaning of cause, since he is destined to obtain an inferior womb in the future, therefore, “or, the womb might be inferior, this is the meaning of apagabbho.” Again, showing the meaning of that same analysis in terms of anger… (etc.)… showing, he says, “or, his dwelling in the womb of his mother was inferior, this is the meaning,” making it conform to the method stated earlier. The word “gabbha” has the meaning of the mother’s womb, as in “the young man dwells in the womb” and so on. (Jā. 1.15.363) It also has the meaning of a being born in the mother’s womb, as in “even to the point of abortion” and so on. (Mahāva. 129) There, taking the meaning of the mother’s womb, showing the meaning, he says, “future womb-dwelling.” Lying in the womb is womb-dwelling. By the unsurpassed path, meaning, by the foremost path. Because of being destroyed by the path of kamma and defilements, he says, “because of being destroyed.” The other three also, meaning, the egg-born, the moisture-born, and the spontaneously arisen. And here, although only womb-dwelling should be said in accordance with “apagabbho” (not having a womb), it is permissible to say everything that can be obtained by implication, and so, rebirth is also mentioned, it should be understood. Now, showing the variety of analysis in terms of the word “gabbha” meaning a being, he says, “and also,” and so on. In this alternative, however, some say that both womb-dwelling and rebirth are mentioned in terms of womb-dwelling. But since it is said, “future womb-dwelling is abandoned” (Pārā. 10), it results that only the dwelling of the womb is abandoned, not the womb itself, so he says, “just as,” and so on. Then, without just saying “abhinibbattī” (arising), what is the purpose of adding “punabbhava” (again becoming)? He says, “and arising is not "mā" and so on. "Apunabbhavabhūtā" means the arising of phenomena that arise moment by moment. 11.Here, "Dhammadhātu" means that which holds all phenomena without remainder, that which truly comprehends them, the nature of understanding phenomena as they truly are, it is a designation for omniscience. "Paṭivijjhitvā" means having realized, it means having attained, it is said to be the cause of attainment. "Desanāvilāsappatto hoti" means "Desanāvilāsa" is the ability to teach by varying it according to preference, "taṃ patto adhigatoti" means having attained that. "Karuṇāvipphāra" means the pervading of great compassion among all beings. Again, illustrating and showing that very quality and characteristic with an simile, he said: "pathavīsamacittatā" (mind like the earth). Just as the earth does not waver when pure and impure things are cast upon it, or when it is cut or broken, and does not experience favor or disfavor, similarly, "pathavīsamacittatā" means a mind that does not waver, due to the abandonment of favor and disfavor regarding desirable and undesirable things, such as gain and loss. Here, regarding "Akuppadhammatā" (unshakeable nature), it is stated in all three commentaries that "akuppadhammo" is the attainment of fruition. "But even when others revile, one's own nature of not being angry, which is characterized by a mind like the earth, this is the meaning to be understood here" — this is our view. "Jarāya anusaṭa" means enveloped by old age. "Vaṭṭakhāṇubhūta" means a stump of existence, being like a pillar characterized by the falling of many misfortunes and calamities. "Death being imminent due to the brahmin's old age" is said in the sense of possibility, as in "dying today" and so on. "With great enthusiasm" means with such great enthusiasm arisen, thinking: "Indeed, it is good to see such Arahants." "Appaṭisamaṃ purejātabhāvaṃ" means a unique prior existence. "Appaṭisamo" means there is no equal to it, a prior existence. By saying "pi" instead of "api", it shows that the particle "pi" also exists separately. "Sambhāvanatthe" (in the sense of possibility) means the meaning of supposition, as in "perhaps it might be so." In this, the word 'pisaddo' is used for 'jotakatāya'. 'Vacanasiliṭṭhatāyā' means for the sweetness of speech, for the softness of speech. Thus, in the world, speech is 'siliṭṭha' (smooth, coherent) when it is not just one count, but with another count, as in "two or three drops of water." 'Sammā adhisayitāni' means properly sat upon, without causing any harm to them with her feet and so on, in order to protect them from dangers like external winds. Here, the prefix 'adhi-' means 'upon'. 'Utuṃ gaṇhāpentiyā' means by making them absorb heat from her body, in order to dry up their moisture and oil. Therefore, it is said, "warmed." 'Sammā paribhāvitāni' means thoroughly imbued with the scent of the hen. Therefore, it is said, "made to acquire the scent of the hen." And here, the proper warming and the imbuing with the hen's scent should be understood as brought about by the power of proper sitting. For it is by proper sitting that the other two are accomplished. There is no separate act of proper warming or proper imbuing apart from proper sitting. Since these two are accomplished together with it, it is said, "Thus, those eggs were protected in three ways." 'Nakhasikhā' means the tips of the claws. 'Mukhatuṇḍakaṃ' means the tip of the beak. In 'kapālassa tanukattā', just as the thinness of the shell is the cause for the light being perceived within, so too the thinness of the shell and the sharpness of the claw tips and beak tips should be understood as the reason for the drying up of moisture and oil. In 'saṅkuṭitahatthapādā', 'hatthā' means wings. For hens have no other 'hands' apart from their wings. 'Ettha' means in the place of light. 'Pakkhe vidhunantā' means shaking their wings. 'Nikkhamantānaṃ' is the genitive case of determination, meaning 'among those coming out'. "He is the eldest," this should be said of him, who is the chick that comes out of the egg first; he is to be called the eldest. is, it means it would be. By making them agree, it means by making them correspond. Beings included in the three realms, having entered the cage of ignorance, are enveloped by ignorance which is not abandoned here and there, thus he says, "among beings who have entered the cage of ignorance." Egg-shell, it means the seed-case. The world's abode, the world itself is the world's abode. Right perfect enlightenment: here, "right" means unperverted, the prefix "sam" indicates the meaning of "by oneself." Therefore, "one who awakens and penetrates the four truths by oneself in an unperverted manner" is called right perfect enlightenment, which refers to the path. Thus he says, "right and self-enlightenment," meaning "awakening rightly and by oneself." Or, "right" is a word of praise,