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6.Can pursue sense gratification (kaame pa.tisevissati). Kaama is here vatthukaama, the objective aspect of kaama, "sensuality," the sense experience. Comy adds: methunasamaacaara.m samaacarissati, "It is impossible that he can commit the sexual act (without perceptions and thoughts of sense-desire)." Sub-Comy says that also other physical acts expressive of sexual desire, are to be included, as embracing, stroking, etc.
7.Aññatra kaamehi: this refers to kilesa-kaama, "sensuality as a defilement of mind," i.e., sense desire, the subjective aspect of kaama.
8.Comy: After the Master had pointed out Ari.t.tha”s wrong views, he continues now by showing the grievous fault that lies in a wrong grasp of what has been learned (i.e., the serious danger inherent in misconceiving and misinterpreting the Teaching).
9.The text inserts here the ninefold pision of the codified teaching: "Discourses, mixed prose and verse, prose expositions, verses, solemn utterances, sayings, birth stories, marvels, and replies to questions." Since this enumeration interrupts the flow of the sentence, it has been shifted from the text to the Notes.
10.Dhammaa na ni jjhaanam khamanti. Comy: The teachings do not become clear, do not come into the range (of understanding); so that one cannot discern whether in the respective place of the exposition, morality is spoken of, or concentration, insight, the paths, the fruits, the round of existence or its ending. Sub-Comy: "That is, once cannot understand that the purpose of morality is the attaining of concentration, the purpose of concentration the winning of insight, etc."
Nijjhaana has here the meaning of "insight" or "comprehension" (Sub-Comy: nijjhaana-pañña-kkhamaa na honti). This phrase appears with the same meaning and in the same context, in the Kii.taagiri Sutta (MN 70) and the Ca"nkii Sutta (MN 95), that is, likewise preceded by an "examination of purpose (or meaning)." Also SN 25.1 confirms our rendering: Yassa khobhikkhave imedhammaa evam paññaaya mattaso nijjhaana.m khamanti aya.m vuccati dhammaanusaarii.
11.Comy: That is, the attainment of the paths and fruitions of sanctity.
12.Comy refers this to "the noble sons" mentioned in §11.
13.The three ways of studying the teaching. Comy: "They, the noble sons, study the Teaching for the sake of crossing (the ocean of sa.msaric suffering). There are to wit, three manners of studying the Teaching: studying it in the manner of the Snake-simile (alagadda-pariyatti); studying it for the sake of crossing over (ni.t.tharana-pariyatti); and studying in a treasurer”s (or store-keeper”s) position (bhandaa-gaarika-pariyatti).
(1) He who studies the Buddha”s word for getting robes and other requisites, or for becoming widely known; that is, he who learns for the sake of fame and gain, his study is that of the Snake-simile (i.e., the wrong grasp); but better than such a study would be for him to sleep and not to study at all.
(2) But there is one who studies the Buddha”s word, and when morality is the subject, he fulfills morality; when concentration is the subject, he lets it take deep root; when insight is the subject, he establishes himself well in insight; when the paths and fruitions are the subject, he studies with the intention, "I shall develop the path, I shall realize the fruition." Only the studying of such a one is "studying for the sake of crossing over" (as expressed in the simile of the raft; §13).
(3) But the studying by one who (as an arahant, a saint) has extinguished the taints (khii.naasavo), is "studying in the Treasurer”s position." For him, indeed, there remains nothing unpenetrated, nothing unrelinquished, nothing undeveloped, and nothing unrealized. [This refers to the 1st, 2nd, …
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