2v.298 "Who here crosses over the flood,
Unwearying by day and night?
Who does not sink in the deep,
Without support, without a hold?" [n.164] The question and the reply are found, with several differences, at Sn 173–75. I read pāda a with Se, Ee2, and Sn 173 ko sū ’dha, as against kathaṁ su in Be and Ee1; the Skt cited at Ybhūś 10:1 has ka etam oghaṁ tarati (Enomoto, CSCS, p. 52). Spk explains pāda c of the question: below it is without support (appatiṭṭhe), above it is without a hold (analambe in text, analambane in gloss). The Pali words patiṭṭha and alambana (or arammaṇa) have doctrinally important nuances; see n. 2 above and 12:38–40 and 22:53–54.

3v.299 "One always perfect in virtue,
Endowed with wisdom, well concentrated,
One energetic and resolute
Crosses the flood so hard to cross.

4v.300 "One who desists from sensual perception,
Who has overcome the fetter of form,
Who has destroyed delight in existence—
He does not sink in the deep." [n.165] in pāda c, I read with Ee1 and SS nandibhavaparikkhiṇo, as against Be, Se, and Ee2 nandiragaparikkhiṇo (in both text and Spk). Spk's gloss on nandiraga here (tayo kammabhisaṅkhāra) corresponds so closely to its gloss on nandibhava in v. 2 (see n. 8) that we might well suppose the original text available to the commentator read -bhava- rather than -rāga-. Sn 175 also reads -bhava-, as does the version of the verse cited at Nett 146,22. Spk: By the mention of sensual perception (kamasañña) the five lower fetters are implied; by the fetter of form (rūpasaṁyojana), the five higher fetters; by delight in existence, the three kinds of kammic volitional formations (demeritorious, meritorious, imperturbable—see SN12.51). Thus one who has abandoned the ten fetters and the three kinds of kammic formations does not sink in the deep, in the great flood. Or else: sensual perception implies sense-sphere existence; the fetter of form, form-sphere existence; and formless-sphere existence is implied by the former two. Delight in existence denotes the three kinds of kammic formations. Thus one who does not generate the three kinds of volitional formations regarding the three realms of existence does not sink in the deep.

2"Kathaṁsu tarati oghaṁ,
rattindivamatandito;
Appatiṭṭhe anālambe,
ko gambhīre na sīdatī"ti.

3"Sabbadā sīlasampanno,
Paññavā susamāhito;
Āraddhavīriyo pahitatto,
Oghaṁ tarati duttaraṁ.

4Virato kāmasaññāya,
rūpasaṁyojanātigo;
Nandīrāgaparikkhīṇo,
so gambhīre na sīdatī"ti.