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that is, to whom the Dhamma of the wings to awakening has arisen, or to whom the Dhamma of the four noble truths has become manifest. Not proper, not suitable. In "with a cause," are only conditioned phenomena taken, not conditioning phenomena? It should not be seen this way, for conditioning phenomena also do not transcend the state of being conditioned. Or, "with a cause" means conditioned phenomena are stated as primary, while conditioning phenomena are secondary; thus, in this way, the mention of both should be understood. Forest-dweller means endowed with the forest-dweller's practice. Unknown means not known through familiarity, meaning unassociated. Therefore it is said, "ever new." In the absence of thoughts of ill-will and harm, in the absence of suspicion of enemies, in freedom from disrepute, and for such other reasons, by abandoning anger, one sleeps happily. But the absence of the fever of anger is more obvious, so it says, "anger... sleeps." In "of the root of poison," "poison" here means suffering, due to its similarity to poison, so it says, "of painful result." Happiness means mental happiness. "Having reviled one who was reviled, and it arises due to the cause of reviling," is the connection. 101. Extraction of a dart, removal of a dart. Due to the many distinctions in objects and in modes of occurrence, it is said of sensual perception, "by which body." By way of giving means with giving as the principal, meaning having made giving foremost. "By way of attaining the noble path" this clarifies that compassion and sympathy are always blameless. The meaning of the word "anukampā" (compassion) is "karuṇāyanā" (feeling of pity), and of the other (anuddayā, sympathy) is "mettāyanā" (feeling of loving-kindness). 102. Nature, etc. By "etc." it includes atoms, Isvara, Prajapati, Purusha, time, and the doer who is the controller, etc. In sensual pleasures means in the objects of sensual pleasure, such as forms, etc. Due to abundant defilements means due to the state of having many defilements. Due to the weakness of previous causes means due to not having performed wholesome deeds that are a basis for liberation. By the development of mental tranquility means by the development that causes mental tranquility, namely, calm and insight. Dangers are the defilements themselves, which are obstacles to the perfection of virtue, etc. A woman, unable to stand with her head held high, is said to be "with her head bowed by the knowledge." 103. The suitability of the Buddha and the Sangha for residence, and their having resided there, is a supreme praise for it, as stated, "having praised Jetavana in the first verse." For it is said: "Whether in a village or a forest, in a valley or on a plain; where Arahants dwell, that ground is delightful." Here, the word "dhamma" is a synonym for concentration, as in "such are those Buddhas," and so he says, "dhamma means concentration," meaning the dhammas that belong to concentration, such as mindfulness and effort. "Should not follow" means should not pursue. For pursuit itself is following with craving and views. "Should contemplate thoroughly" refers to the discerning of insight. For discerning from the pair, from the momentary, and from the sequence, is called thorough contemplation even in insight, because it is a discerning. For it is a strengthening that, due to being the cause for uprooting views, uprooting conceit, and eradicating delight in insight, is especially unshakeable and unagitated by the opposing side. "Again and again... ...applying" shows the strengthening of the dhammas that have Nibbāna as their object, as in "the strengthener of empty dwellings." Making a promise by referring to something is a pledge. This can be by referring to one's special task, or by way of friendly association, or by referring to the passage of time with the giving of a trifle, or by referring to an obstacle by way of understanding strength. Referring to its meaning as making friends and so on, he says, "a pledge means... ...name." "Having thus practiced" means having thus practiced with heedful practice regarding the conditioned things of the three times, by way of the perception of impermanence. "Divine eye perfectly purified" is an incomplete teaching, so he says, "what one realizes." Here, the sense-sphere of forms is intended. 104. "End" means the ultimate limit of conditioned things. "Feelings" means the path. of the command itself. Because it has reached its end, its conclusion, through the attainment of arahantship. Of the cycles of kamma-result, and also of the cycle of defilements, by their excess and accumulation, are the excesses, such as lust. They are bright due to their brilliant light, distinguished by their excellent grasp. Or all star-forms are bright. "Finds" means obtains, penetrates, is the meaning. "Internal insight-application occurs" – this is said because "in one's own dhammas" specifies the state of having gone to the far shore, and that is indeed taught through application. "All, monks, is to be fully known," is said. And the state of having gone to the far shore occurs by way of the full understanding and comprehension of those aggregates. From that, the state of having gone to the far shore in the other truths is also stated by way of the full accomplishment of comprehension of the abandonment and realization of the origin which is their cause, of the cessation characterized by their non-occurrence, and of the path leading to cessation. For indeed, the comprehension of the four truths occurs even by the complete understanding of one's own being. For it is said: "In this very fathom-long body, with its perceptions and mind, I declare the world, and the origin of the world," and so on. Or, "in one's own dhammas" means in one's own qualities. One's own qualities are the qualities like virtue of a young man who desires welfare. For qualities like virtue, concentration, and wisdom, being purifying qualities, are called a person's own qualities because they bring about ultimate welfare and happiness, not like defiling qualities that bring harm, which are other's qualities. One who has gone to the far shore, the end, by the perfection of these virtues and so on, is a pāragū. "Akkula pakkula" – such a harmful utterance. For the roaring of a yakkha, made at that time by Ajakalāpa who wished to frighten the Blessed One, reached the ears of beings in this manner: "akkula pakkula." Therefore, it is called "akkulaṃ pakkulakaraṇaṃ." "Does not rejoice" means "She has come to see me," he does not become pleased. However, since "rejoiced in the Blessed One's words" and so on, also means acceptance... There is delight. Therefore it is said, "he does not accept with the mind." He does not grieve, thinking "it goes away without my delight." He does not fall into mental distress. "Released from attachments, the victor in battle"— this is the statement of the reason for the absence of delight and grief. "By that" means by bathing in water. Therefore it is said, "One is not pure by water." Its meaning is: by immersion in water and so on, there is no purity for beings, no purification from evil. Indeed, "water" here is said by elision of the latter part, referring to immersion in water and so on. Or, by water, which is the means for actions like immersion, there is no purity for beings, no purification from evil. Or, by pure water as described, a being is not purified from the defilement of evil. If it were so, all fishermen would be purified from evil. Therefore it is said, "Many people bathe here." For those who commit evil deeds like matricide, and others who harm cattle, etc., descending into water, even down to fish and turtles, all would be purified from evil, but this is not the case. Why? Because the causes of evil are not opposed by bathing. For that which destroys something, that is its opposite. Just as light is the opposite of darkness, knowledge of ignorance, so bathing is not the opposite of evil. Therefore, one should conclude here, "One is not pure by water." To show by what one is pure, "in whom there is truth" and so on is said. There, "truth" means truth of speech and truth of abstinence. Or, "truth" means truth of knowledge and ultimate truth. "Dhamma" means the rest of the noble Dhamma. The separate mention of truth here is to show its great helpfulness. The rest is easily understood. "Repudiating the power of birth" is a repudiation of Brahmins by birth who say "bho." Or, it is a repudiation of the doctrine of birth, for it is said, "One is not a Brahmin by birth" (Sn 655). For though the Elder does not suppress them with such a statement, it is said as if he does suppress them. 105. "In liberation" means in the element of Nibbāna without remainder of clinging. Here, "with latent tendencies" Even in one whose taints are destroyed, the latent tendency of defilements, which is the cause of bodily and verbal actions similar to those of one whose taints are not destroyed, is called 'vāsanā' (habitual tendency), like the 'vasala' (outcast) address of Venerable Pilindavaccha. 'Savāsanaṃ' means 'with vāsanā', and this 'bhāvanā' is neuter, as in "the moon and sun revolve unevenly." The meaning is: not leaving out even the aforementioned vāsanā. By avoiding the wrong path, there is the right practice of the path. One who is skilled in the path is also skilled in the non-path. But the Blessed One, being omniscient, is skilled in all things, thus it is said: "skilled in the path and the non-path." 106. "Him who has darkness" means he has the aforementioned darkness, that is, the person. The aggregates, existing as a small light, are darkness. "One who is light" means the light of birth and qualities, meaning one with manifest qualities. They call the bond of defilements "strong." Because only the Buddhas, penetrating the truths, cut it, not others. To show its loose nature, despite its strength in being difficult to cut,