Dear Paul, here is the Co:
The second part on solitude.
N: The chapter on the hundred and eight.
The Commentary on the Sívaka Sutta
269. tatiyavaggassa pa.thame mo.liyasiivakoti siivakoti tassa naama.m.
cuu.laa panassa atthi, tasmaa mo.liyasiivakoti vuccati. paribbaajakoti
N: With reference to the first sutta of the third chapter. <moliyasívaka> :
<Sivaka> is his name; however, he has a topknot and therefore he is called
<Sívaka of the Topknot>. <The wanderer>, namely, the wanderer who is
pittasamu.t.thaanaaniiti pittapaccayaani. vedayitaaniiti vedanaa. tattha
pittapaccayaa tisso vedanaa uppajjanti. katha.m?
N: <originated from bile>, meaning, with bile as condition. <experienced>,
said with reference to feelings. In this case three feelings arise
conditioned by bile. How?
ekacco hi``pitta.m me kupita.m dujjaana.m kho pana jiivita''nti daana.m
deti, siila.m samaadiyati uposathakamma.m karoti, evamassa kusalavedanaa
N: Someone says, <bile oppresses me and it is difficult to know (the length
of) my lifespan> and (therefore) he performs generosity, observes morality,
keeps the observance day, and thus, in his case wholesome feelings arise.
ekacco``pittabhesajja.m karissaamii''ti paa.na.m hanati, adinna.m aadiyati,
musaa bha.nati, dasa dussiilyakammaani karoti, evamassa akusalavedanaa
N: Someone says, < I shall produce medicine to cure the bile>, and thus, he
kills living beings, he steals, lies, performs the ten evil deeds, and
hence, in his case unwholesome feelings arise.
ekacco ``ettakenapi me bhesajjakara.nena pitta.m na vuupasammati, ala.m ya.m
hoti. ta.m hotuu''ti majjhatto kaayikavedana.m adhivaasento nipajjati, eva.m
assa abyaakatavedanaa uppajjati.
N: Someone says, < the bile is not allayed no matter by what medicine that
is produced. I have enough of it, so be it. > While he with equanimity
endures the bodily feeling he lies down, and in his case indeterminate
saamampi kho etanti ta.m ta.m pittavikaara.m disvaa attanaapi eta.m
veditabba.m. saccasammatanti bhuutasammata.m.
N: < Also by one¹s own experience indeed this (can be known)>, meaning: when
he has seen whatever disorder in his bile-condition he should also know this
by his own experience. <It is accepted as true>, meaning: it is accepted as
what has happened.
lokopi hissa sariire sabalava.n.nataadipittavikaara.m disvaa ``pittamassa
N: Also in the world, when people have noticed in his body a serious
disorder with bilious hue and appearance, etc. they know, <his bile is
tasmaati yasmaa saama~nca vidita.m lokassa ca saccasammata.m atidhaavanti,
tasmaa. semhasamu.t.thaanaadiisupi eseva nayo.
N: <Therefore>, meaning, they go beyond what is known by one¹s own
experience and is agreed upon in the world) therefore. The same method goes
for feelings arisen because of phlegm, and so on.
ettha pana sannipaatikaaniiti ti.n.nampi pittaadiina.m kopena
samu.t.thitaani. utupari.naamajaaniiti visabhaagaututo jaataani.
N: Here again, as to the words < arisen because of the union of bodily
humours>, also with reference to (the other of) the three factors of bile,
etc. , they have originated from anger. As to the words, < arisen because of
change of climate>, they have arisen because of climate that is not
ja"ngaladesavaasiina~nhi anupadese vasantaana.m visabhaago utu uppajjati,
anupadesavaasiina~nca ja"ngaladeseti eva.m malayasamuddatiiraadivasenaapi
utuvisabhaagataa uppajjatiyeva. tato jaataati utupari.naamajaataani naama.
N: For those who live in a waste land a climate that is not ordinary (to
them) arises when they live in the countryside, and for those who live in
the countryside a climate that is not common (to them) arises when they live
in a wasteland or also at the shore of a body of water with (sandy) dust and
so on. Feelings arising from change of climate originates from (all ) that.
visamaparihaarajaaniiti mahaabhaaravahanasudhaako.t.tanaadito vaa avelaaya
carantassa sappa.da.msakuupapaataadito vaa visamaparihaarato jaataani.
N: <Arisen because of inattentive care of the body>, by carrying a heavy
load or by pounding lime and so on, or for a person who travels at an
unfavorable time, who is then bitten by a snake or gadfly or falls into a
well and so on, that means arisen because of inattentive care of the body.
opakkamikaaniiti ``aya.m coro vaa paaradaariko vaa''ti gahetvaa
ja.n.nukakapparamuggaraadiihi nippothanaupakkama.m paccaya.m katvaa
N: <Arisen because of injury>, meaning, arisen, when people have arrested
someone of whom they believe that he is a bandit or an adulterer, and when
they injure him by means of beating him with knees, elbows or a club, and so
eta.m bahi upakkama.m labhitvaa koci vuttanayeneva kusala.m karoti, koci
akusala.m, koci adhivaasento nipajjati.
N: As to those who have received such outward injury, someone, as in the
aforesaid manner, performs kusala , another person commits akusala and
another person again lies down enduring it patiently.
kammavipaakajaaniiti kevala.m kammavipaakato, jaataani. tesupi hi uppannesu
vuttanayeneva koci kusala.m karoti, koci akusala.m, koci adhivaasento
nipajjati. eva.m sabbavaaresu tividhaava vedanaa honti.
N: <Arisen as the result of kamma>, meaning, solely arisen because it is the
result of kamma. Also with reference to these feelings that have arisen,
someone, as in the aforesaid manner, performs kusala, another person
commits akusala and another person again lies down enduring it patiently.
tattha purimehi sattahi kaara.nehi uppannaa saariirikaa vedanaa sakkaa
pa.tibaahitu.m, kammavipaakajaana.m pana sabbabhesajjaanipi
sabbaparittaanipi naala.m pa.tighaataaya. imasmi.m sutte lokavohaaro naama
N: Here, with reference to the feelings arisen from the seven causes
mentioned before, the feelings connected with the body can be warded off,
but as to the feelings that are the results of kamma, all medicines and all
ways of protection are not suitable for warding them off. In this sutta
conventional language has been used.>