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the internal grasping is a special condition. This is called 'internal'. Therein, the bond is an internal fetter. One associated with it is internally fettered. 83. One whose mind is set on welfare without a reason is one who loves without cause. Expecting a future benefit, and taking into account what was previously done, one is merely grateful, not a 'first doer'. This is what is meant by "He will do for me," and so on. One who is devoted to light and does good deeds without depending on the fruit of merit is called a 'first doer'. "I will give a debt" means making such a promise. Even if not making such a promise, one is as if making it. That is the meaning. 86. "Having obtained bear meat, one does not hesitate, thinking it is pork." This means that even knowing it is bear meat, one does not hesitate, thinking it is pork. It is said that one crushes it and transgresses. 90. "Satisfied" means without eagerness, because one's task is completed. Pair The description of the section is finished. 3. Description of the Section of Threes 91. By the difference of the remaining restraint, means by the difference of mental restraint, or by the difference of mindfulness restraint and so on. By being endowed with unwholesome virtue, means by being endowed with what is stated as: “And what, householder, are unwholesome virtues? Unwholesome bodily action, unwholesome verbal action, evil livelihood.” For him… (rest omitted)… Thus his conduct is full of apprehension, means thus his conduct is apprehensive, this is the meaning. 94. In order to show the distinction of individuals with similar scope, “body-witness” and so on is stated. 107. Or concentration is the beginning, for the supramundane states are, in ultimate reality, the Teaching. Thus the foundational concentration for that purpose is called the beginning. Insight is near to it, and the path is a part of its root. 108. A person with a lap-like wisdom is to be seen as like a lap. Thus, due to wisdom being like a lap, the person too is like a lap, it is said with the intention that states do not remain long in him. For it will be said: “The meaning is wisdom like a lap.” 109. And just as wisdom is like a lap, so too wisdom is like an overturned pot, this is to be understood, because states do not abide therein. 113. Because of long-lastingness and firm-lastingness, he who has lines of anger arising from repeated offenses, which are like lines on a rock, is called endowed with rock-line likeness, or like a rock-line. And so are the others. 118. Devoid of the basis of learning and so on, empty conceit is like a reed, thus he is called “reed.” He for whom this reed has grown up is “grown-up reed.” 122. In “and there will be a talk on virtue for us,” the occurrence of a talk on virtue mentioned here, even its first beginning, does not happen with a vicious person. Showing this, he says: “there is no talk on virtue.” 123. In each and every case, means in each and every case where one is to be favored, to be purified by wisdom, and to be developed, he favors by wisdom arisen through relying on extra virtue, this is the meaning. 124. Viciousness is like a cesspool. By this, he only shows that viciousness is like excrement. 130. And they are mostly unable to teach rightly. "kkontīti" is said with reference to this meaning: having shown disrespect to the Tathāgata when he had appeared, or the inability of one attempting to produce an attainment. Or the sectarians like Pūraṇa are intended. The explanation of the section on threes is finished. 4. The explanation of the section on fours. 133. Regarding the immorality done by another, and the doing by oneself through command and effort: the heir to evil through command is called "heir to half of that". 145. This (word) refers to the method beginning with "the first among them". 148. The bringing of knowledge of the teachings into the range (of understanding) by means of instruction is "opening up of knowledge". "Saha udāhaṭavelāya" means together with the time of utterance, that is, without that time having passed. 152. That (word) refers to the immediately preceding statement. When "What is the world?" is said, the statement "the five aggregates of clinging" is meaningful, encompassing a great meaning. "It decays, therefore it is the world" is a statement with a reason. 156. "Sahitāsahitassa" means "connected and unconnected," or "the distinguishing of what is connected and unconnected." "Only two" means only the second and the fourth. Due to the ability to enlighten through the perfection of the teacher and the disciple, they are "speakers of the true Dhamma by nature," meaning, "speakers of the true Dhamma." 157. The cultivation of mental impressions in the mind through wholesome states is "the burden of dwelling". This "evil person" is called the fourth, not the first. For the first (person) is intended to be like the Veranja brahmin, who wishes not to deceive. 159. "Even in a person, it is like the going forth of the noble ones, etc." means that in a person, the going forth, etc., is like the going forth, etc., of the noble ones; or that the person is similar to the going forth, etc., of the noble ones; or it means "similar to the going forth, etc." 166. One who calls an immoral person "immoral" speaks what is true. Not saying "immoral by taking life, immoral by taking what is not given," but saying "immoral by taking life alone" speaks what is precise. What is said here as "in due time," in that statement, in order to show what kind of person the one called "speaks in due time" is, it is shown that "he is one who knows the time," etc., is said, showing that "what is said here as 'kāl is said as 'ena', there, whichever person says beginning with 'ti'. 168. Misfortune of arrival is kamma, the failure of previously arisen conditions is semen and blood. In the ongoing, or the conditions of the ongoing are ongoing conditions, such as food. 'Joti' means it shines, it is light. And shining by means of family prosperity etc., it is 'joti' as if it were light. 173. Even the reviewing of abandoned and remaining defilements, by which defilements one is liberated or not liberated, by way of seeing them, it is indeed the vision of liberation, thus it is said: ''The knowledge and vision of liberation is the nineteen-fold reviewing knowledge.'' 174. Whatever woven things, it means 'whatever cloths of woven things'. 'Sāyatatiyo' means 'it is the third in the evening'. Inquiring is 'anuyoga'. That 'anuyutto' should be seen as a word of application, or as a neuter noun of state. 178. By 'the state of learning therein' means by the state of learning in the training and in livelihood. 'Fulfilling the training' means fulfilling the restraint of virtue. And 'not transgressing livelihood' means: not transgressing the training rule, the word of the Blessed One, which is said as 'body of names, body of words, body of expressions, body of syllables'. And these two are called 'learning'. Therein, non-transgression of livelihood is a condition for the fulfillment of training. For from that, the fulfillment of restraint occurs up to the path. 'By the state of destruction' means by the state of harming. In 'like a turmeric dye, it is not firm speech', the similarity to turmeric dye should be understood by the instability of the speech, not of the person. 179. 'Dārumāsaka' (wooden coin) means those that go into common use. By the word 'iti' (thus), such kinds are shown. 'Showing one thing and exchanging for another' means: showing a pair of cloths worth ten, and giving one worth five to someone who doesn't know its value. 181. 'Undisturbed happiness' means happiness not spread out by conceiving beauty etc. in forms etc. 187. Insight that proceeds in the aggregates and phenomena by way of impermanence etc., is said to be attained by the acquisition of the path and its fruits. Because without that acquisition, it does not become established. Only one who has attained the path and its fruits is called 'adhipaññādhamma-vipa...'. is called "one who has attained insight." And due to the presence of superior wisdom, which is the knowledge of the path and fruit, and due to the presence of distinguished insight into the truths of the four Noble Truths, or indeed into Nibbāna, supreme among all phenomena, it should be understood as insight into the Dhamma with superior wisdom. 189. "Not endowed with hearing" means not endowed either with what is heard or with its meaning. The commentary on the section of Fours is concluded. 5. The commentary on the section of Fives. 191. In the first section of fives, the division of persons is understood simply by the enumeration. Dividing them by the practice of how one should practice among them, he said, "among them, whoever..." and so on. "The word 'ārambha'" means a word denoting the act of beginning. "By the arising of the fruit, the function of the path is completed" — he said, "the fruit itself is spoken of in terms of the function of the path." "Good for asking" means not good for praise, etc. 192. That which is to be placed first is 'ādheyya' (that which is to be held). The grasping that occurs as if through a mouth, in terms of seeing, hearing, replying, and giving, should be understood as 'mukha' (mouth/opening). That mouth is 'ādheyya'. Or, one for whom the natural mouth itself is 'ādheyya' for the purpose of grasping, he is 'ādheyyamukha' (one with a receiving mouth). It is said that he is one whose grasping is established simply by the initial statement, without reflection. 194. "At the peak of dust" means in the state of the peak of dust. 199. "Milk from a cow is said to be supreme" — the connection is not like this. But having shown the five products of the cow from their origin, the phrase "milk from a cow" and so on was said for the purpose of showing the supremacy of ghee-scum among them. Therefore, he said, "milk, indeed, comes from a cow," and so on.