(Introduction)

Namely in the preface to the Visudhimagga (The Path of Purification) – presented, in excerpts, in the next post of this thread, to separate it from, not muddy it up with these introductory comments.

I put the quotation forward here mainly because I find it inspiring, moving, motivating.

The book is considered a culmination of the "commentarial" tradition, and, by some, the defining expression of Theravadan interpretation.

Also, it is a demonstration of the nature of "commentaries", which get mentioned here occasionally, but most here probably have not actually browsed around in them much.

Relevant not only as the Visudhimagga is foundational to contemporary Burmese traditions, and in some measure to modernist and post-modernist Western traditions (such as MCTB ), but also as what we all (these Western viewpoints) are doing here can be seen as contributing to a 20th-21st century "commentarial tradition", that is, if it lasts and amounts to something historically.

btw, for those really interested in arcane esoterica, there's a "paracanonical" work called the "Petakopadesa" ("The Pitaka Disclosure"), which is the earliest (2nd-1st centuries BCE) Pali handbook on how to properly write commentaries. ("Petako-" refers to the Pitaka, "baskets" of canonical texts; "(u)padesa" means advice, instruction.) This book may come in handy in case some aspiring academic down the road decides to do a PhD dissertation or the like documenting and analyzing this putative modern commentarial tradition.

{Key: substituting different expressions for "man", "he", etc.; my occasional clarifications are bracketted "{…}"; "[…]" clarifications are in the translator's (Ven. Nanamoli's) original text.}

1. 'When a wise person, established well in Virtue
    'Develops Consciousness and Understanding,
    'Then as a bhikku(ni) ardent and sagacious
    'This one Succeeds in disentangling this tangle.' (S.i,13)

This was said. But why was it said? While the Blessed One was living at Savatthi, it seems, a certain deity came to him in the night, and in order to do away with doubts, asked this question:

    'The inner tangle and the outer tangle –
    'This generation is entangled in a tangle.
    'And so I ask Gotama this question:
    'Who succeeds in disentangling this tangle?' (S.i.13)

2. Here is the meaning in brief. Tangle is a term for the network of craving. For that is a tangle in the sense of lacing together, like the tangle called network of branches in bamboo thickets, etc., because it goes on arising again and again up and down among the objects [of consciousness] beginning with what is visible. But it is called the inner tangle and the outer tangle because it arises [as craving] for one's ownrequisites and another's, for one's own person and another's, and for the internal and external bases [for consciousness]. Since it arises in this way, this generation is entangled in a tangle…

3. However, when questioned thus, the Blessed One… uttered this stanza in reply to explain the meaning:

    'When a wise person, established well in Virtue
    'Develops Consciousness and Understanding,
    'Then as a bhikku(ni) ardent and sagacious
    'This one Succeeds in disentangling this tangle.'

4. {Buddhaghosa then presents his purpose, in verse}

    'My task is now to set out the true sense,
    'Divided into virtue and the rest {i.e. concentration and understanding},
    'Of this same verse composed by the Great Sage. …
    '… I shall expound the comforting Path
    'Of Purification, pure in expositions,
    '…let all those
    'Good persons who do desire purity
    'Listen intently to my exposition.'

5. Herein, purification should be understood as nibbana…

6. In some instances this path of purification is taught by insight alone, according as it is said:
    'Formations are all impermanent :
    'When one see thus withunderstanding
    'And turns away from what is ill,
    'That is the path to purity.' (Dh.{Dhammapada} 277)

And in some instances by jhana and understanding according as it is said:
    'One is near unto nibbana
    'In whom are jhana and understanding.' (Dh. 372)

And in some instances by deeds (kamma), etc., according as it is said:
    'By deeds, vision and righteousness,
    'By virtue, the sublimest life –
    'By these are mortals purified,
    'And not by lineage and wealth.'(M.iii, 262)

And in some instances by virtue, etc., according as it is said:
    'One who is possessed of constant virtue,
    'Has understanding, and is concentrated,
    'Is strenuous and diligent as well,
    'Will cross the flood so difficult to cross.' (S.i. 53)

And in some instances by the Foundations of Mindfulness, etc., according as it is said: '
    Bhikku/ni-s, this path is the only way for the purification of beings, ….
    'for the realization of nibbana,
    'that is to say, the four Foundations of Mindfulness.' (D.ii. 290)

7.  Here is a brief commentary [on the {opening} stanza].

Established well in virtue: standing on virtue,… fulfilling virtue… 
A person : a living being.
Wise : possessing the kind of understanding that is born of kamma by means of rebirth-linking with triple root-cause {no greed, no aversion, nodelusion, I think}.
Develops Consciousness and Understanding : develops both concentration and insight…
Ardent : possessing energy… in the sense of burning up and consuming defilements.
Sagacious : it is understanding that is called sagacity… This word shows protective understanding. For understanding is mentioned three times in the reply to the question… the first is native understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs.
This one sees fear (bhayam ikkhati) in the round of rebirths, thus is a bhkku/ni.
This one succeeds in disentangling this tangle :
Just as one standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so to, this one who possesses the six things, namely this virtue, and this concentration described under the heading of consciousness, and this three-fold understanding, and this ardour – standing on the ground of virtue and taking up with the hand of protective understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown one's own life's continuity. But it is at the moment of the Path that one is said to be disentangling that tangle : at the moment of fruition one has disentangled the tangle and is worthy of the highest offerings in the world…

That is why the Blessed One said:
    'When a wise person, established well in Virtue
    'Develops Consciousness and Understanding,
    'Then as a bhikku(ni) ardent and sagacious
    'This one Succeeds in disentangling this tangle.'
…

well..it worked.
i'm taking this sick day to dive into the VM once again and to follow your lead in NOT skipping over the introduction and other preambles this time.  after only a few short paragraphs i found myself, again, enchanted with the thoughts of this ancient and beautiful tradition brought to us through the swirling centuries of politics, discourse, dedication and sacrifice.

a book came out a couple of dacades back called, "how the irish saved civilization".  the bold title had some right to its inherent claim but pales in comparison to those early buddhist efforts on the island of ceylon.

thanks chris.