Namo tassa bhagavato arahato sammāsambuddhassa

Vinayavinicchayaṭīkā

(First Part)

Introductory Words

(Ka)

Born from the lineage of the sun;
A rainbow of light spanning a fathom;
Extinguishing the heat of evil with the nectar of the Dhamma;
The great cloud of the Buddha.

(Kha)

A stream of clear and profound words;
A garland of countless waves of various methods;
A multitude of fish immeasurable with the aggregates of virtue, etc.;
The great river of the Dhamma.

(Ga)

The shore of virtue, adorned with a conch-shell necklace;
Contentment its water, tranquility its mind-waves;
The practice of exertion, the essence of higher consciousness;
The great ocean of the Saṅgha.

(Gha)

Those sons of the King of Sages who,
Maintaining the doctrine of the scriptures for as long as life lasts,
Brought forth stainless commentaries;
To those teachers of old, I pay homage.

(Ṅa)

He who was named like the General of the Dhamma;
Similar to him, a lamp to the island of Sri Lanka;
My great preceptor, the great ascetic Sāmi;
Caused growth in the Dispensation of the Conqueror.

(Ca)

The Ṭīkā was composed by him on the Aṭṭhakathā,
Named Samantapāsādikā;
And on the Aṅguttara Aṭṭhakathā as well;
[And on] Jotisattha.

(Cha)

By him who established harmony in the Order;
By Parakkantibhuja, indeed;
An offering was made even by the lord of Laṅkā;
The Guru deserving of reverence is he.

(Ja)

Paying homage, I have attained thus;
The three objects worthy of veneration having been worshipped;
Whatever accumulation of merit has been abundantly made;
By its power, may obstacles be destroyed.

(Jha)

Buddhaghosācariya, best among teachers;
Also well-versed in wisdom;
Named Buddhadattācariya;
A great poet, a lamp of the lineage of elders.

(Ña)

The Vinayavinicchaya by name;
The excellent and beneficial Suttara treatise;
For those desiring skill in the methods of the Vinaya,
There was formerly a Sinhala commentary on it.

(Ṭa)

Since it does not fully serve the purpose
Of the monks in other lands,
Therefore, wishing for the benefit of ascetics everywhere,
With compassion.

(Ṭha)

By the venerable Sumaṅgala Thera, because
It was respectfully and earnestly requested,
By him who knows the methods, who dwells in the forest,
Whose nature is adorned with good qualities.

(Ḍa)

Desiring the long duration
Of the Dhamma taught by the Lord of the Dhamma,
By Buddhamitta-
Thera, endowed with faith and other virtues.

(Ḍha)

By him named Mahākassapa;
Thera, who reveres the trainings;
The lion who tears apart hordes of wrong views;
Worshipped by the king of Coḷa.

(Ṇa)

Well-known by the name Dhammakitti;
Also by that faithful lay follower;
Adorned with virtue and various other qualities;
A scholar here, a lover of the true Dhamma.

(Ta)

By the faithful, wise, and wealthy
Of the Maṅgalyavaṃsa, of great fame;
Also by Vāṇijabhāṇu;
An excellent and virtuous man.

(Tha)

Therefore, having translated it into the language of the Pāli,
Relying on the advice of former teachers,
Having abandoned the faults found in other schools,
Having made it neither too extensive nor too concise.

(Da)

And revealing what was unsaid,
Also clarifying the order of the text,
I will comment on its essential meaning,
Taking the essence also from other texts.

(Dha)

For the long lasting benefit of people,
For the pure Dispensation that brings good,
The commentary that is being composed
By me in brief, may the good listen well.

Explanation of the Introductory Words

1-5

Now, this teacher, beginning this treatise on the Vinaya, which brings about the accumulation of exceedingly vast and pure faith, wisdom, and other virtues, which is the sole cause of benefit to all people, and which is the basis for the establishment of the Dispensation of the Conqueror, says "vanditvā" and so on, in order to show the homage to the Triple Gem, the naming of the treatise, the subject matter, the manner of composition, the purpose, the occasion, the agent, the extent, and so forth. Therein, the Triple Gem is:

"Esteemed, of great value, incomparable, rare to see;
Unsurpassed, enjoyed by beings, therefore it is called a gem." (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50) –

Whose nature is specified,

"The Buddha is the knowledge of omniscience, the Dhamma is the nine supramundane [Dhammas];
The Saṅgha is those standing in the paths and fruits, this is called the Triple Gem." –

Whose divisions are distinguished, the three objects that completely avert suffering in all existence, the unique refuge in the triple world.

Homage is the volition that accomplishes the act of paying homage. It is of three kinds: bodily homage, verbal homage, and mental homage. Therein, bodily homage is the volition that arises from physical expression, bringing about physical intimation consisting of reverential salutations and other bodily actions, preceded by recollection of the virtues of the Triple Gem. Verbal homage is the volition that arises similarly, bringing about verbal intimation consisting of praising actions expressive of various special qualities. Mental homage is the volition that, without arousing either intimation, brings about the accomplishment of reverence and respect due to the inclination, leaning, and tendency of the mind-continuum merely by recollection of the virtues.

It should be understood in the same way as shown in the Sāratthadīpanī and other texts (sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā; vi. vi. ṭī. 2.ganthārambhakathāvaṇṇanā).

The stating of the name, however, is for ease of usage. The stating of the subject matter, which is to be expounded by the entire treatise collectively, is to show that the treatise is worthy of being begun. For discerning people consider only a treatise with a known, blameless, meaningful, easily understood, and practiced subject matter to be worth beginning. The showing of the manner of composition is to encourage the audience. For the listeners are encouraged to listen to a treatise composed in a clear and unconfused manner. The stating of the purpose, however, is to incite the audience to study the treatise. For without stating the purpose, they will not be engaged in studying it, as the purpose is unknown. The stating of the occasion is to generate respect for the treatise among similar people. For similar people only generate respect for a treatise that has arisen from a worthy cause.

The stating of the agent [is] so that respect for the treatise may also arise from respect for the individual. The stating of the extent [is] to delight those who are devoted to non-study and the like. For upon hearing the extent of the treatise, they become greatly delighted, thinking, "How small this is, we will finish it in no time," and they engage in study and the like. By the word "ādi" [and so forth], directing [listeners] to listen respectfully is included, [and this is] for the accomplishment of knowledge based on learning, which is the basis of all good fortune. For one who listens without respect does not have learning because of the absence of listening, and thus there is also the absence of knowledge based on learning which is caused by it. Thus, even when good fortune is being described, a person with a distracted mind says, "I did not hear, it must be spoken again."

By "vanditvā," homage of all three types is shown without distinction. Specifically, however, by these four words, "seṭṭhaṃ, appaṭipuggalaṃ, bhavābhāvakaraṃ, niraṅgaṇa," verbal homage, by "sirasā," bodily homage, and by these three words, "buddhaṃ, dhammaṃ, gaṇañcā," the Triple Gem, which is the object of the act of paying homage, is shown, and this should be seen.

By "Vinayassavinicchaya," the name is shown, by dissolving the compound to show the name Vinayavinicchaya. By that name's accordance with its meaning, the subject matter to be expounded by all of this treatise is also shown by that. By "Samāsenā" and "anākulamasaṃkiṇṇaṃ, madhuratthapadakkama," the manner of composition is shown. By "Hitatthāyā" and "paṭubhāvakaraṃ vinayakkame" and by "apāraṃ otarantāna" and so on, the purpose. By "Bhikkhūnaṃ bhikkhunīna," the external occasion is shown. The internal occasion, however, is compassion concerning monks and nuns, who are the external occasion, and it is understood by the teacher's beginning of the treatise, and thus is not stated separately. By "Pavakkhāmī," the agent, obtained by co-reference, denoted by "aha," is shown in general. Specifically, however, at the end of the treatise –

"By Buddhadatta, of pure mind, wise;
Wishing for the long duration of the Dispensation of the Great Sage." (u. vi. 961) –

"This Vinayavinicchaya was composed by Buddhadatta," (vi. vi. 3183) by this sentence and – "even those like me are poets, after Buddhadatta passed away," by later and more famous excellent poets, Bhadantabuddhadattācariya should be known, whose virtues were praised. And the causal agent is the Buddhasīhamahāthera, who will be mentioned there, whose dependence on study for the treatise, who is –

"The Vinayavinicchaya spoken by Buddhasīha;
Addressing Buddhasīha,
My pupil;
This was made for the benefit of the monks in brief." (vi. vi. 3177-3178) –

Thus it was shown.

And Saṅghapāla Mahāthera is the causal agent of the Uttara treatise, who –

"Patience, gentleness, good conduct, wisdom, faith, compassion, and so on;
Qualities are established in whom, like gems in the ocean.

"By him endowed with Vinaya conduct, respectfully and attentively;
Saṅghapāla, Thera of steadfast mind.

"Wishing for the long duration of the Vinaya of the Great Sage;
For the proficiency of monks in the Vinayavinicchaya;
Uttara by name." (u. vi. 965-968) –

In the Mahāvaṃsa and other texts –

"Because of the depth of his voice like the Buddha's,
They declared him;
He who is 'Buddhaghosa',
[Is] like a Buddha on earth." –

Bhadantabuddhaghosācariya should be understood as "causal agent" by way of recollection.

It is heard that when Bhadantabuddhadattācariya was coming from the island of Laṅkā to his native land, Jambudīpa, Bhadantabuddhaghosācariya, having been honored by the great venerable elders of Jambudīpa who were virtuous, skilled, and devoted to practice, and going to the island of Laṅkā to translate the Sinhala commentary and write the commentary on the Tipiṭaka scriptures in the original language for the common benefit of all people, was seen by him on the way, and having examined him through discussion, and having attained strong joy, like a very poor man seeing a treasure trove, with an incomparable quality of wisdom surpassing all the world, and knowing his desire to write the commentary, he promised in his presence, "You send us the commentary written as far as you intend, and we will write a treatise on it," and having been requested by him, "Good, that should be done," he made the Abhidhammāvatāra on the Abhidhamma commentary and the Suttara Vinayavinicchayapakaraṇa on the Vinaya commentary.

By "Samāsenā," the extent is also shown in general, since that generality of extent is understood in the extent of the detailed extent. Specifically, however, the extent of the chapters and the extent of the verses are two types. Therein, the extent of the chapters is called kathā in this treatise.

In the Vinayavinicchaya, there are thirty-seven chapters of kathā.

In the Uttarappakaraṇa, in accordance with the manner stated, in the Bhikkhuvibhaṅga there are seven kinds of kathā, in the Bhikkhunīvibhaṅga there are six kinds, followed by the kathā on adversities, the kathā on the causes of disputes, the kathā on the questions in the Khandhakas, the kathā on the origins of the rules, the kathā on the origins of offenses, the kathā on the Ekuttara method, the kathā on removing sweat, the kathā on the introduction to the two Vibhaṅgas, the kathā on all auspicious characteristics, and the kathā on the compilation of the Parivāra, thus thirty-six chapters of kathā.

In the Nissandeha, it is stated, "thirty-eight sections of discourse." This should be understood as referring to taking sixteen sections together with the twelvefold and fifteenfold methods, even though the singlefold method is not shown, and it is said thus because it does not lend itself to numerical calculation with slight excesses or deficiencies. The extent of the discourse sections is seventy-threefold in both. In the Nissandeha, the solution to the statement "fifty-sevenfold" is as stated above. As for the extent of the text, in the Vinaya-vinicchaya, there are four thousand and eighty verses, and in the Uttara, there are nine hundred and fifty verses. Therefore, it was said at the end of the Uttara:

"Four thousand verses and ninety less than a hundred,
The Vinaya-vinicchaya should be known as the extent.

Nine hundred verses, fifty more in number,
This is the calculation of the Uttara, by the Anutubbha meter." (u. vi. 969-970);

Vinaya-vinicchaya means the treatise that comprises the decisions on the Āgama of both Vibhaṅgas and Khandhakas. After that, the treatise that comprises the meaning of the Parivāra is called Uttara. Therefore, he will say:

"The essence that I have composed, the Vinaya-vinicchaya;
Now I will make the Uttara, the ultimate of all." (u. vi. 2)

Why is it called by the name Uttara? Even though the Parivāra, which stands as questions and answers, should be compiled in the same way, after showing only the section on the Pārājika matters by that method—

"From here on, giving up only the asking of questions,
The decision of meaning is only by way of explanation," (u. vi. 14) —

Having said this, from then on, only the answer is shown, hence it is referred to as such.

However, with "Tasmā vinayanūpāya" etc., he enjoins the audience to listen respectfully. For all worldly and supramundane attainments are bound up with respectful listening. This is the overall meaning here. Now, this is the sectional meaning: Because it is easily understood when described by arranging the words according to the sequence of the meaning, therefore, we will describe the meaning by arranging the words in that way—

Having bowed with my head to the Buddha, the best, without a peer, and to the Dhamma, the stainless, and to the Saṅgha, I will speak briefly on the Vinaya-vinicchaya for the welfare of the bhikkhus and bhikkhunīs.

Seṭṭha: he is the best because he is exceedingly praised among all these who are praised. For that Blessed One, indeed, is endowed with unsurpassed qualities, such as jhāna, which are the cause of determining and ascertaining his seniority and excellence to the Verañja brahmin, "Indeed, brahmin, I am the eldest, the best in the world," (pārā. 11) —

"You alone are the fully enlightened one, you are the unsurpassed teacher;
In the world with its devas, there is no peer for you. (dī. ni. 2.370);

You are the Buddha, you are the Teacher, you are the Sage who has conquered Māra;
Having cut off the underlying tendencies, you have crossed over and carry this population across.

Your attachments are overcome, your āsavas are shattered;
You are a lion, without clinging, fear and dread abandoned. (ma. ni. 2.400; su. ni. 550-551; theragā. 839-940);

Great Hero, Great Wisdom, blazing with power and fame,
Having gone beyond all enmity and fear, I bow at the feet of the one with vision." (saṃ. ni. 1.159; dha. pa. aṭṭha. 1.56); –

Being praised by the world with its devas in various ways beginning with these, he is the most praised. That very one is the best, the most praised, is the meaning.

Appaṭipuggala: there is no peer for him, neither superior nor equal; hence, he is without a peer. Indeed, due to the absence of a person superior or equal to himself in the endless, immeasurable world-systems in terms of qualities—

"I have no teacher, no one equal to me is found;
In the world with its devas, there is no peer for me." (mahāva. 11) —

His own state of being without peer, not contrary to himself, is declared by himself. Therefore, that peerless one is the highest in all the world, is the meaning.

Buddha: he knows the entire sphere of knowable things without remainder; therefore, he is the Buddha. By this, the Sammāsambuddha, adorned with the glory of the form-body and the Dhamma-body, the sovereign of the excellent Dhamma-wheel, is shown, whose attainment is due to the power of the accumulations of merit and wisdom gathered over hundreds of thousands of myriads of aeons. Or rather, he awakens to the four noble truths by his own self-existent knowledge that has matured the perfections he has accumulated and developed, and that destroys the defilements along with their latent tendencies without remainder; hence, he is Buddha. As he said—

"What should be known is known, what should be developed is developed;
What should be abandoned is abandoned by me; therefore, brahmin, I am the Buddha." (ma. ni. 2.392, 399; su. ni. 563; theragā. 828);

It should be understood in the way stated in the Niddesa etc. According to the grammatical tradition, the word 'Buddha' is derived from the root 'budh' with the suffix 'ta' in the senses of object and action and, when the suffix 'ta' comes, the rule of the agent is to be understood by this Kaccāyana-sutta, "budhagamāditthe kattari." However, for those who follow the worldly tradition, since the root signifying 'to awaken' is also said to have the sense of going, the 'ta' suffix in the agent is to be understood by the sutta 'gatyatthākammakādi'.

Or rather, since roots have multiple meanings, the root 'budh', existing in the meanings of waking up and blossoming, having the meaning of becoming awake, just as in "a man awakened, a lotus blossomed," he becomes awakened, opening the eyes of wisdom by the disappearance of the sleep of ignorance; or he blossoms with virtues, so the Blessed One, the Lord of the World, is called "Buddha" by the word 'Buddha' established in the agent, a jewel at the crest of three existences. In this case also, the affixation of the suffix should be seen with the inclusion of aggregation in the suttas beginning with 'gatyattha'.

Or rather, since the meaning of the action of roots is not absent, because there is no absence of aggregation, the affixation of the suffix in the agent is accomplished from the root 'budh' in the sense of awakening itself, as in "the fruit ripened by itself" and so on. Or rather, just as the term 'blue' is used for cloth etc., due to association with the quality of blue, so too, taking the word 'Buddha' as a means of expression of state, he is referred to as 'Buddha' due to association with the qualities of a Buddha. Thus, by the word 'Buddha,' established in many ways, the Blessed One, that Lord of Dhamma, is referred to, is the meaning.

The two words, "Seṭṭhaṃ appaṭipuggalaṃ," are adjectives of "Buddhaṃ." And here, with these three words, "Buddhaṃ, seṭṭhaṃ, appaṭipuggalaṃ," the entire, supremely pure collection of Buddha qualities is shown, which is gathered by the three kinds of benefit—benefit for beings, benefit of Dhamma, and benefit of the world—with proximate and remote causes and conditions shown by many Sutta passages, such as "Itipi so bhagavā arahaṃ sammāsambuddho," (dī. ni. 1.157; 3.6; ma. ni. 1.147, 144; 3.434; saṃ. ni. 1.249; 5.479; a. ni. 5.14, 30; 6.25, 26; netti. 93) and "Yo vadataṃ pavaro manujesu, sakyamunī bhagavā katakicco" (vi. va. 886). This alone is the means of showing the Buddha qualities without remainder, namely, this showing of method. Otherwise, who indeed would be capable of reaching the end of the immeasurable qualities of the Buddha through description by means of practice? As it was said—

"Even a Buddha might describe the qualities of a Buddha;
Even if he were not to utter another word for an aeon;

Thus, because praise in brief of qualities without remainder has been stated by these three words, and because reverence has been stated by this "vanditvā," it should be seen that by this half-verse, reverence has been shown as the nature of praise and obeisance regarding the first object of veneration, which is called the Buddha-jewel.

"Bhavābhāvakaraṃ Dhammaṃ": Here, by the word bhava, two kinds of becoming are stated: kamma-bhava and upapatti-bhava. There, kamma-bhava: from this, a result comes to be; therefore, it is called "bhava." However, upapatti-bhava, reckoned as the aggregates of result and materiality, comes into being appropriately due to kamma-bhava, which is reckoned as wholesome and unwholesome volition together with co-operative causes such as ignorance, craving, clinging, and volitional formations; therefore, it is called "bhava." And that is ninefold, as kāmabhava, rūpabhava, arūpabhava, saññībhava, asaññībhava, nevasaññīnāsaññībhava, ekavokārabhavacatuvokārabhavapañcavokārabhava. Thus, in these nine kinds of becoming, the Dhamma, even tenfold, makes the non-existence of becoming or in the becomings for the continuum of a person who maintains himself until the unconditioned Nibbāna element, by accomplishing a state of non-rebirth; therefore, it is bhavābhāvakaro, meaning that it causes the non-arising of the continuity of repeated births by the eradication of the root cause.

Dhamma: it maintains one from falling into the four woeful states and in saṃsāra; therefore, it is Dhamma. That is tenfold: the nine supramundane Dhammas, reckoned as the four paths, the four fruits, and Nibbāna, and the Dhamma of learning, which is the same as the ninefold teaching, which is divided into eighty-four thousand aggregates of Dhamma. That too is twofold: the Dhamma without interpretation and the Dhamma with interpretation. There, the Dhamma without interpretation is called "nippariyāyadhammo" because it maintains the person's continuum without interpretation by the path-Dhamma that cuts off the ten fetters, both higher and lower, which are the main causes of falling into the woeful states or into saṃsāra, and by the Nibbāna-Dhamma, due to its nature of being the result of that action. However, the four fruits of the ascetic life, by the arising in accordance with the paths through tranquility and abandonment, and the learning, because it is the root cause of attaining the path and Nibbāna, are called "pariyāyadhammo."

And because the qualities of the Dhamma-jewel, described in the commentaries etc., as the cause of obtaining the attainments of heaven and liberation, are completely and methodically indicated by way of mindfulness of the Buddha etc., and because reverence has been shown by this "vanditvā," it should be seen that reverence as the nature of praise and obeisance regarding the second object of veneration, which is called the Dhamma-jewel, has been shown.

"Gaṇañceva niraṅgaṇaṃ": Here, niraṅgaṇa, free from the defilements, is the state of being liberated by way of dispelling, eradicating, tranquilizing, and escaping from the defilements of rāga etc., which are stated as "Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ" (vibha. 924); that is, niraṅgaṇaṃ. Gaṇo, the Saṅgha, is reckoned by the groups of virtues reckoned as the Noble Lineage, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation; that is, the Gaṇa.

And because the varieties of the priceless Saṅgha-jewel qualities, such as pure, incomparable, complete, extensive, gentle virtue etc., which are described in the commentaries etc., are of the nature of praise in brief, and because reverence of the previously stated form and divisions has been stated by this "vanditvā," it should be understood that reverence, counted as praise and obeisance, regarding the third object of veneration, which is called the Saṅgha-jewel, has been shown. Sirasā: with the head, bringing about delight and respect for oneself. Vanditvā: having bowed down or praised.

In the Pāḷi(pārā. 44-45; vibha. 510), however, after showing other explanations by way of extracting the meaning of the word 'bhikkhu' as "one who wears cast-off robes is a bhikkhu; one whose nature is to beg is a bhikkhu," in order to show that only one who is worthy of restraint by the Pātimokkha is intended, it is shown, "One who has been ordained by the Saṅgha with the ñatticatuttha procedure, which is unshakeable and fitting, this bhikkhu is intended in this meaning." Here, those sons of good family who desire training and are within the dispensation are intended as bhikkhus. Bhikkhunīnañca: and those daughters of good family who have been ordained in both Saṅghas by the ordination procedure with eight weighty rules are shown. Even those ordained in one Saṅgha are included generally. Ekatopasampannā means that until those who have been ordained in the Bhikkhunī Saṅgha are ordained in the Bhikkhu Saṅgha, and also those Bhikkhunīs who have attained the state of being a Bhikkhunī by a change of gender, are intended; to those Bhikkhunīs.

Hitatthāyā: for the sake of benefit, meaning for the purpose of accomplishing all kinds of success. "Hita" means that which eliminates, goes towards, and brings about the desired result; it refers to the cause of well-being, such as health, or the elixir of immortality. Here, however, it refers to the preservation of the Pātimokkha-saṃvara Sīla, which causes the attainment of the bliss of heaven and liberation. It is for that purpose.

Samāhito: well composed, established, and set forth, the path of judgment is called "samāhito". Thus, the agent of the context is shown. Or, alternatively, because his mind is well-established, placed, and directed in the adjudication of the Vinaya, he should be called "samāhitacitto" (one whose mind is composed), but by the elision of the latter part of the compound, he is called "samāhito". By this adjective, a state of mental composure is indicated, which enables him to engage in the profound and difficult task of determining the meaning of the Vinaya Piṭaka. It indicates the composure of mind within himself, the basis for the arising of his knowledge. The meaning is that having become composed with that samādhi.

Pavakkhāmī: I will speak in a manner, by which those of little learning, intelligence, energy, and application can easily learn and retain the profound interpretations of the Vinaya Piṭaka. That is, I will speak with such a special method. Samāsenā: "samāsana" means condensing, shortening, "samāso" (a summary), by that, in a way that is not too extensive, so that it benefits those who like brevity, those who grasp the meaning with a little explanation, those who have developed their faculties, those whose knowledge is superior, those who are afraid of elaboration, those whose minds are slow to grasp and retain, and those of dull intellect. Vinayassa: of the Vinaya Piṭaka. For indeed –

"Because of its diverse and specialized guidance;
And because it guides bodily and verbal actions;
The wise, skilled in the Vinaya,
Call this the Vinaya, meaning ‘guidance.’" (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā) –

Vinicchaya: "Vinicchaya" (judgment) is so named because it discerns or divides in a special or varied manner, resolving disputes. It is called "vinayavinicchaya", meaning the subject matter. The phrase "‘‘Vinayassavinicchaya’’" is an alutta-samāsa (a compound with an indeclinable word), like in the phrases "devānaṃpiyatisso, kaṇṭhekāḷo" etc.

‘‘anākula’’etc. Here, anākula means that in which there is no confusion in terms of words, meaning, or judgment; it is without contradiction, inconsistencies, or mixing up. This Vinaya-vinicchaya is "anākula". The connection is, "Listen to me as I speak it". Asaṃkiṇṇa: unmixed with the views of other schools.

Madhuratthapadakkama: the order of words is "padakkamo", the progression of words, the pronunciation of sounds. That whose meaning and order of words is sweet is "madhuratthapadakkamo", that –

"Connected to the words, related to their meanings,
Uttering sweet meanings;
By which the wise are delighted,
Like bees by honey." –

By this characteristic, being adorned with the embellishment of sweetness, also called padāsattā, in terms of both sounds and meanings, it is "madhuratthapadakkama".

Paṭubhāvakara: one who goes to, understands, is wise, is "paṭu". The state of the "paṭu" (wise one), the wisdom that causes the arising of words, that which generates that wisdom, that specialized knowledge, is "paṭubhāvakara", meaning the generator of specialized knowledge. This is "vinayassa vinicchaya". Parama: excellent. Vinayakkame: in the Vinaya Piṭaka, and in its meaning, it is "paṭubhāvakara" in the order of exposition.

‘‘apāra’’etc. In the fourth verse, by showing the subject matter and the Vinaya Piṭaka dependent on it in terms of a ship and an ocean, and by the figure of speech of concealed simile, he praises the qualities of the subject matter, encouraging the audience. Here, apāra: that which has no shore, is "apāro", the ocean of the Vinaya. Because in the times of previous Buddhas, the dispensation prospered, and because the Vinaya Piṭaka, in terms of learning, retaining, teaching, and practice, has an extent of Dhamma, meaning, expression, and insight that is unattainable by individuals who have not developed their faculties, it is called "apāro".

Otarantāna: for those who are diving in, engaging in study, listening, and retaining. Sāra: essence, because it reveals the essence of the Sīla consisting of the Pātimokkha-saṃvara, which is the root of the preliminary practice for the accumulation of the Noble Path, which is essential for attaining Nibbāna. Vinayasāgara: the ocean called Vinaya Piṭaka. Because the Vinaya, due to its profundity and vastness in the rules of training, is beyond the scope of even the Dhammasenāpati (Sariputta) and others in knowing when it is the right time, it is like an ocean. Therefore, the Vinaya is an ocean, hence "vinayasāgaro", meaning the Vinaya Piṭaka, which is comparable to an ocean due to its unfathomable and boundless qualities.

‘‘bhikkhūnaṃ bhikkhunīna’’: should be seen as repeated. That which is like a ship is nāvābhūto, meaning like a great ship in a harbor. Manorama: that in which the mind delights, or by which the mind delights, is "manoramo", meaning delightful to the virtuous who are devoted to learning and practice.

‘‘tasmā vinayanūpāya’’etc. he said. Here, tasmā: because it is adorned with the various invaluable qualities such as being "anākulatā" (unconfused), etc., for that reason. Vinayanūpāya: "vinayanaṃ" means guiding, taming, turning away from what should not be done and directing towards what should be done, in various ways or with special guidance of body and speech; "upāyo" means that the result arises dependent on it, a cause. "Vinayanūpāyo" means the means of guiding. That is, for monks and nuns who desire training and are gentle, without regard for their lives, it is the cause of taming, which consists of removing unwholesome expressions of body and speech.

‘‘vinayassavinicchaya’’. Here, in the second verse, "vinayassavinicchaya" is stated as the object of the verb "pavakkhāmī". If that is brought here and connected, it would be a distant connection. Therefore, without bringing that, "vinayassavinicchaya" is stated to show the object of the verb "nibodhathā". Thus, there is no fault of repetition, it should be seen.

Avikkhittena cittenā: here, "vikkhittaṃ" means scattered, sent to various objects, agitated, overcome by uddhacca (restlessness) and vicikicchā (doubt), uncomposed mind. "Na vikkhittaṃ" means "avikkhittaṃ", its opposite, a composed, wholesome mind. By that, it means with a composed mind that is not scattered by being engaged in various objects apart from the activity of hearing etc. of this excellent treatise. By saying "Avikkhittena…pe… nibodhathā", and by the saying, "This Dhamma is for one who is not scattered, this Dhamma is not for one who is scattered", because the scattered one has no inheritance in the Dhammas, an indication of proper practice of the adhisīla-sikkhā, which is the essential meaning of his treatise, is made.

Vadatome: here, the rest of the reading is "gāravena ca". Here is the meaning: "me" (to me) implies respect, and also due to the reason stated previously. Because the word "me" (to me) has the sense of "mayī" (in me) due to the excellence and non-difference of ownership, this meaning is stated. The implication is that with a composed mind, and with respect for me, the speaker, because the treatise is endowed with qualities such as being "anākulatādi" (unconfused) etc. Nibodhathā: understand completely, having carefully listened, understand and know the Vinaya-vinicchaya in terms of the meaning of the sentence, the meaning of the words, the expressed meaning, the implied meaning, etc. The implication is to produce the sutamaya-ñāṇa (knowledge based on hearing), which is the foundation for the cintāmaya-ñāṇa (knowledge based on thinking) and bhāvanāmaya-ñāṇa (knowledge based on meditation) regarding the subject matter of the treatise.

The description of the introduction to the book is finished.

Bhikkhuvibhaṅgo

Pārājikakathā

Description of the First Pārājikakathā

6. Having shown the homage to the Triple Gem etc. with these five verses, now, in order to show the judgment as promised, he says ‘‘tividhe’’etc. Here, with ‘‘tividhe’’etc., he shows the judgment of the first pārājika training rule. Tividhe: in three ways, in the three types, in terms of the vaginal passage, the anal passage, and the oral passage. This is connected with magge (in the passage). Tilamattampī: even the size of a sesame seed. This is connected with "aṅgajātaṃ" (the organ). Magge: in the part of the body that is called "magga" (passage) because it is the exit for urine and feces, and because it is the entrance and exit for food, drink, bile, phlegm, etc., it is connected with "allokāseti" (exposes).

In the pāḷi, there are nine passages in terms of the three passages each for human females, non-human females, and animal females as shown. Likewise, there are nine passages in terms of the three intersexes shown. However, for the three paṇḍakas (eunuchs), there are two passages each in terms of the oral passage and the anal passage, thus six passages. Likewise, for the three males. Thus, there are thirty types.

Sevanacetano: "sevana" means sexual intercourse, "cetanā assā" (there is intention in him), is the derivation, meaning endowed with intention accompanied by sexual desire. Allokāse: in the untouched, exposed part of any of the thirty passages that is not touched by the natural wind. By this, he indicates that the outside is not the pārājika territory. Because the specification requires a specific relation, the two words "sasikkho so" from the second verse should be brought in and connected, so that it becomes "sevanacetano sasikkho so bhikkhū" (that monk who has intention for intercourse and is in training).

aṅgajātaṃ: the male organ. Even though there is such a state in the remaining parts of the body, it is so called because of the established convention. Pavesento: causing the performance of the physical action that is called dual intercourse. Parājito: defeated, because he has fallen away from the bliss of having attained the rare occurrence of favorable conditions and the attainment of worldly and supramundane qualities, having been defeated by the enemy of defilements.

Here is the connection: that monk who is in training and has intention for intercourse, by inserting the organ even the size of a sesame seed in an exposed spot in the threefold passage, is defeated. To this extent –

"Whatever monk, adhering to the training and way of life of the monks, without renouncing the training, declaring his weakness, engages in sexual intercourse, even with an animal, is defeated and no longer in communion." (pārā. 44) –

The training rule declared by the Buddha is summarized, it should be seen.

7. Having shown the pārājika that has self-initiated action as its root in this verse, now, in order to show the pārājika that has action initiated by others as its root, which occurs in the manner of "hostile people bring a human female to a monk and make her sit down on his organ with her anal passage" (pārā. 58) etc., he says ‘‘pavesana’’etc. Here, pavesana: refers to the act of causing entry into the passage that occurs when hostile people bring a human female etc., one of the sleepy or intoxicated ones, and make her sit down on the monk's organ in such a way that she enters one of the passages as stated above. "Pavesanaṃ sādiyanto sasikkho so" (he who approves the entry, who is in training). This is the connection. Here, according to the aṭṭhakathā statement, "he approves and accepts the entry, and at that moment establishes a mind of sexual enjoyment" (pārā. aṭṭha. 1.58), the meaning is that he falls from the dispensation at the very moment when he establishes a mind of enjoyment while they are causing entry from the beginning to the base. The connection should be made in this way in the phrases Paviṭṭhantiādi (entered) etc. as well.

Paviṭṭha: the moment of entering. By "Paviṭṭha" etc., the moment characterized by that action should be taken. Therefore, the locative case is used to indicate continuous connection. Ṭhita: here, the meaning of the aṭṭhakathā statement, "at the time of semen emission", is stated in reference to the time that is completely devoid of activity. Therefore, the time of semen emission should also be taken. Therefore, as stated in the gaṇṭhipada, the time of standing that occurs from the moment of entering until the beginning of the removal should also be taken. Uddharaṇa: the time of removing.

Vā: means alternative, apī: means combination. The "sovā" emphasizes the equal weight of the alternatives presented by the "vā" (or). Thus, with these two, it shows the pārājika that is incurred due to approving even a single moment of entry etc., which is obtained in the manner that comes in the pāḷi, "if he approves the entry, approves the entered" etc. (pārā. 58). Sasikkho: one who lives with the training, meaning one who has not renounced the training. Sādiyanto: establishing a mind of sexual enjoyment. So bhikkhu (that monk). Ṭhapetvā kiriya: without self-initiated action. Cuto: fallen, the implication is that he is not freed by the excuse that "this was done by hostile people, not by me". If there is a mind of approval, he has indeed fallen from the dispensation.

Sasikkho (with training) here is specified in relation to showing the meaning of the phrase in the sikkhāpada (rule), "without renouncing the training, without declaring weakness" (pārā. 44). This renunciation of training, which is distinguished in the Padabhājana (analysis of terms) (pārā. 45) and in its commentary, should be understood concisely as follows: Renunciation of training occurs based on mind, field, time, application, person, and understanding, not without these. Renunciation of training occurs only with the intention to abandon the state of being a fully ordained monk (upasampanna), not when speaking under duress or in jest. Thus, renunciation of training occurs based on mind, not without it.

Similarly, renunciation of training occurs when one intending to say anything whatsoever, says anything whatsoever of these twenty-two field-terms with any variation: the fourteen, such as, "I renounce the Buddha, I renounce the Dhamma, I renounce the Sangha, the training, the discipline, the Pātimokkha, the recitation, the preceptor, the teacher, the co-resident, the pupil, the one with the same preceptor, the one with the same teacher, the fellow-brahmacāri (one who lives the holy life)"; and the eight, such as, "Consider me a layman, a follower, an attendant in a monastery, a novice, a sectarian, a follower of a sectarian, a non-ascetic, a non-son of the Sakyans," but not when renouncing the training while taking the name of a tree or another thing. Thus, renunciation of training occurs based on field, not without it.

Here, that which is said, the present-tense word "I renounce" and "Consider me," and those four terms such as "Enough for me is the Buddha, what is the Buddha to me, I have no need of the Buddha, I am well rid of the Buddha," which are stated without reference to time in the manner of verbal inflection, having been combined and stated with the preceding fourteen terms, renunciation occurs based on those same variations, but not when uttering past, future, or speculative words, such as "I renounced," or "I will renounce," or "Considered me," or "Will consider me," or "Indeed, I should renounce." Thus, renunciation occurs based on the present tense and on non-reference to time, not without it.

Application (payoga), however, is of two kinds: bodily and verbal. There, renunciation occurs only by verbal application, making a distinction in speech in any language, in the manner of "I renounce the Buddha," etc., not when making a bodily application by writing letters or showing hand gestures, etc. Thus, renunciation occurs only by verbal application, not without it.

The person (puggala), however, is of two kinds: the one who renounces and the one to whom he renounces. There, the one who renounces must not be any of the following: insane, deranged, or in a state of mental distress. However, if the one to whom he renounces is of the human species, and is not any of the insane, etc., and is present, then the renunciation of training occurs. Indeed, announcement by a messenger or a letter to one who is not present does not take effect. Thus, renunciation occurs based on the person as described, not without it.

Understanding (vijānana) too is twofold: determinate and indeterminate. There, if one specifies to whom he will announce, saying, "I announce to this one, or to these ones," and if they, as humans in the world would naturally do, understand the speech upon hearing it and turning their minds to it, then immediately after that speech, if that person knows the fact of the renunciation of training in any way, such as "this one is disgusted," or "desires the state of a householder," then the training is renounced. But if they think about it later, "What did this one say?" and then understand, or others understand, the training is not renounced. However, if one announces indeterminately, and if any human being understands the meaning of the speech in the manner stated, then the training is renounced. Thus, renunciation occurs based on understanding, not without it. However, if one renounces even under duress, the training is not renounced.

Thus, one who has not renounced the training due to these aforementioned mind, etc., is called "sasikkho" (with training).

8-10. To reject the deceitful notion of evil monks that "there is no offense in rubbing what is covered against what is covered, since there is no rubbing of what is appropriated," he, summarizing the meaning of the sections on covering stated in the Pāli in the manner of "hostile monks bring a human female near a monk and make the sexual organ be placed in the vagina, the urinary passage, or the mouth, what is covered against what is uncovered," etc. (pārā. 61), says "Santhatenā" (with what is covered), etc. There, santhatenā (with what is covered) means with what is covered by a leather covering, a strip of bark, or a cloth, etc. "Pavesento" (inserting): by this, he shows that the indication of the section on covering is on the basis of another's action, implying that it should be applied even to one's own action; its connection is with "parājito" (defeated) which will be stated later. "Tathevā" (just so): by this, he refers to the manner of "pavesento" (inserting), etc.

"Upādinnenā" (with what is appropriated), etc. Here, "upādinnenā" (with what is appropriated) means that which is taken, appropriated, by karma associated with craving, views, etc., as its own fruit; by this, he shows the sensitivity of the body located in the place of rubbing of one's own sexual organ and of the path of the objects and persons. By this same (term), the insensitivity of the body located in the sexual organ, the prepuce, pimples, etc., should be included. "What is appropriated is called the bodily sense faculty," it is said in the Gaṇṭhipada. By the opposite of that, "anupādinnaka" (what is not appropriated) is said to be a cloth etc., that covers it. The application is: when what is appropriated is rubbed against what is appropriated or what is not appropriated in the field of the pārājika offense, or when what is not appropriated is rubbed against what is appropriated or what is not appropriated in the field of the pārājika offense. And here, the terms ending in the instrumental case are adjectives of "aṅgajātena" (with the sexual organ).

"Sace" (if), etc. "Ettha" (here): in these four alternatives. "Pārājikakkhette paviṭṭhe tū" (when it has entered the field of the pārājika offense): here, the particle "tu" combines the three moments of inserting, remaining, and withdrawing. Since the words "yaṃ" and "taṃ" are always connected, when the word "taṃ" is used, the word "yaṃ" must also be supplied, and also the word "api," which has the meaning of inclusion, by implication. The application of meaning here is: if that bhikkhu approves, overpowered by thirst for sensual pleasure, without being alarmed, as at the time of inserting the head of the penis, etc., when what hostile bhikkhus have brought and made be placed on the sexual organ of the bhikkhu, namely the field of the pārājika offense consisting of one of the three paths of the human female, etc., has entered, or at any moment of inserting, remaining, or withdrawing combined by the particle "tu", then that bhikkhu is defeated. By the hesitant expression "sace sādiyati" (if he approves), it is indicated that if he does not approve, there is no offense.

"Khette" (in the field), etc. "Ettha" (here): should be connected with "ānetvā" (having brought). Even though "khette" (in the field) is a general designation, since it is specified below as "pārājikakkhette" (in the field of the pārājika offense), and since a serious offense (thullaccaya) and a wrong-doing (dukkaṭa) are being prescribed above, the meaning "the field of a serious offense (thullaccaya) and a wrong-doing (dukkaṭa)" is obtained by implication, which is the characteristic of incompatibility otherwise. It is said that it is in the fields of serious offenses (thullaccaya) and wrong-doings (dukkaṭa) located in the living body, which will be stated in the manner of "ear-hole, nostril," etc.

In these two fields (of thullaccaya and dukkaṭa), since it would not be possible to say "there is no offense for one inserting what is covered, etc., against what is covered, etc., or for one who is tolerating the rubbing of what is appropriated, etc., against what is appropriated, etc.," one should apply all the alternatives stated in the field of the pārājika offense, applying them thus: if one engages in sexual intercourse with the sexual organ, whether covered or uncovered, with what is covered or uncovered, in the field of a serious offense (thullaccaya), when what is appropriated or what is not appropriated is rubbed with what is appropriated or with what is not appropriated, then he incurs a serious offense (thullaccaya); thus he specifies. Similarly, in the field of a wrong-doing (dukkaṭa), whether covered or …pe… rubbed, he specifies that he incurs a wrong-doing (dukkaṭa).

By the term upādinna (appropriated), insensitivity of the body and the sexual organ, and prepuces and pimples originating there are included; however, in the field of a wrong-doing (dukkaṭa), other limbs such as fingers are also included. In all three fields, by the term anupādinna (unappropriated), cloths, etc., covering the sexual organ, etc., are included; however, in the field of a wrong-doing (dukkaṭa), signs (nimitta) such as sensitivity of the body that has been destroyed, prepuces, pimples, and body hair are included. And these are unappropriated. If one inserts appropriated limbs other than the sexual organ in all three fields, it is only a wrong-doing (dukkaṭa).

11. Thus far, having shown the pārājika, serious offense (thullaccaya), and wrong-doing (dukkaṭa) offenses that can be incurred when one engages in sexual intercourse with signs (nimitta) of two kinds, namely, covered and uncovered, in each of the three fields of pārājika, serious offense (thullaccaya), and wrong-doing (dukkaṭa) in a living body, due to another's action when one approves, now, to refute the opportunity for deceitful notions of evil monks that "there is no offense for those engaging in sexual intercourse in such and such a way in a dead body," he says "mate" (in a dead body), etc., in order to show the three offenses that can be incurred in the three fields as stated, shown in the Pāli.

To "mate" (in a dead body), the meaning must be applied by supplying "in the body of a human female, etc." By this, the basis of the signs (nimitta) shown by "akkhāyite" (when it is completely eaten away), etc., is shown. Just as in the verse that will be stated in the manner of "after leaving only the sign," even when the entire body has been eaten, the presence or absence of the sign (nimitta) is the measure of the presence or absence of the offense, thus, "mate" (in a dead body) should not be specified by "akkhāyite" (when it is completely eaten away), but "nimitte" (in the sign) should be supplied and specified by that. Or else, the word "nimitte" (in the sign) should be brought and applied to the verse that will be stated as "nimittamatta" (leaving only the sign).

Akkhāyite (when it is completely eaten away): when the sign (nimitta) that is the basis of the pārājika is completely eaten away. "Yebhuyyakkhāyitepi cā" (and also when it is mostly eaten away): when the sign (nimitta) is mostly eaten away, having eaten a little bit. "When three parts out of four parts have been eaten, that sign (nimitta) is called mostly eaten away," say some. Methunaṃ (sexual intercourse): this is sexual (methuna) because of the similarity to the state of being overcome by lust; even if there is no similarity to the state of being overcome by lust in the case of a dead female, etc., transgression there is conventionally called "methunaṃ" (sexual intercourse).

Pārājiko (defeated): one who is defeated, one who has incurred defeat, is the meaning. This word pārājika applies to the training rule, the offense, and the person. There, it should be understood as applying to the training rule in the manner of "This is impossible, Ananda, there is no opportunity that the Tathāgata would abolish a pārājika training rule for the sake of the Vajjis or the sons of the Vajjis or remove (it) from the disciples" (pārā. 43). (It applies) to the offense (āpatti) in "Bhikkhu, you have incurred a pārājika offense" (pārā. 67). (It applies) to the person in "We are not pārājika, he who is cast out is pārājika" (pārā. 155). However, some say that it applies to the Dhamma in "He should not be shaken by a pārājika Dhamma" (pārā. 384), etc. However, since there, by Dhamma is meant sometimes the offense, sometimes the training rule itself, therefore, that should not be stated separately.

By "naro" (man), the bhikkhu mentioned earlier is intended. A general expression applies to a specific case.

12.Yebhuyyakkhāyite (mostly eaten away): when it has been eaten, leaving one koṭṭhāsa (part) out of four koṭṭhāsas (parts). Upaḍḍhakkhāyite (half eaten away): when it has been eaten, leaving an equal part. A serious offense (thūlo accayo) is thullaccayo (serious offense); because that is what is incurred, therefore āpatti (offense) is thullaccayāpatti (a serious offense). The term thullaccaya applies here to the pācittiya offenses, etc., not to the pārājika or sanghādisesa offenses; this should be seen. Sese (in the remainder): in the remaining armpit, etc. For it was said in the commentary: "in the remaining body, in the armpit, etc., (it is) a wrong-doing (dukkaṭa)" (pārā. aṭṭha. 1.59-60). What is badly done is dukkaṭa (a wrong-doing); since the word dukkaṭa (a wrong-doing) is invariably neuter, it is an adjective of the word āpatti (offense), which is also feminine.

13.Nimittamattaṃ sesetvā khāyitepī (even when it has been eaten leaving only the sign): here, even when the entire body has been eaten, leaving one of the three signs (nimitta). The particle pi (even) is in the sense of exclusion; it reveals "pageva itareti" (especially the other). Even if one engages in sexual intercourse in one of the three signs (nimitta) stated in two ways, as nimitte (in the sign) being either completely eaten away or mostly eaten away, the intention is that there is parājayo (defeat), a pārājika offense. Sevatopī (even if he engages in sexual intercourse): here, the particle pi (even) is in the sense of expectancy. Therefore, it expects that it is not only of those stated below. The alternatives such as covered, etc., should be applied here too in the manner stated.

14.In "Uddhumātādisampatte," here, "when the body becomes bloated, decayed, blue, infested with flies, swarming with worms, unable to be approached due to the stench of pus flowing from nine wound openings, then it relinquishes the pārājika and thullaccaya objects. In such a body, a dukkata occurs from interference anywhere," according to the Aṭṭhakathā statement (pārā. aṭṭha. 1.59-60), it should be understood that the areas of pārājika, thullaccaya and dukkata, which are indicated as "everywhere and in all possible conditions" (sabbatthāpi cāti) such as eaten and uneaten, are included. Even there, to show that transgression is not without offense, he says "dukkata". In "Khāyitakkhāyita," etc., this entire designation of eaten and uneaten should be understood as applying only to a dead body, not to a living one, should be connected.

15.How is it in a living being? He says, "but having cut off," etc. There, "vaṇasaṅkhepato" means by the collection of wounds. "Tasmiṃ" means in that place where the sign that was there is uprooted, in that area. Here, the second "pana"-word indicates a specific meaning understood by way of the Aṭṭhakathā not shown here. Because in the Aṭṭhakathā, it is said "even if the sign is completely eaten away, even skin and flesh are gone, but the form of the sign is apparent, and penetration is possible, it is still a pārājika." Thus, according to the decision stated regarding a non-living being, it indicates that even in a living being, if only skin and flesh are completely uprooted, and the form of the sign is apparent, and it is capable of penetration, then engaging in sexual intercourse there is indeed a pārājika, this is what is being indicated.

16.Therefore, connected to nimittato.Patitāyāti fallen, or this itself is the reading. Nimittato means the flesh pellet fallen from the sign area is connected. The meaning is a flesh pellet of the sign having fallen by being cut or scraped. Dukkata is specified for one who interferes with sexual desire, this is the construction.

17.The Aṭṭhakathā beginning with "chinditvā" etc., should be brought and connected to the verse beginning with "Nakhapiṭṭhippamāṇepī".Satīti here, "avasiṭṭhe" is the remaining reading. Jīvamāneti here, "sarīre" is the remaining reading. The construction is: But in a living body, having cut or scraped, when the sign is uprooted, even if a nail-bed-sized piece of flesh or sinew remains, one who indulges in sexual intercourse is defeated.

18.The verse "Kaṇṇacchiddakkhī" should be brought and connected to "jīvamāne," "sarīre" is the remaining reading. Since asses, cows, buffaloes, etc., will be mentioned, by implication, "manussānaṃ" is obtained. The construction is: in the living body of humans, in the ear...pe...or in wounds.Vatthikoseti in the interior of the urinary passage.Vaṇesu vāti or in wounds made by a knife etc. Aṅgajāta means even a sesame-seed-sized part of the genital area. Rāgāti by sexual desire.

19.Avasesasarīrasmiṃ means in a body area other than the body parts mentioned previously, such as ear-holes etc. Therefore, he says "upakacchūrukādisū".Upakacchaṃ means the inner armpit. Ūrukādisū means in the middle of the thighs etc. The word "ādi" includes the remaining body areas that have been mentioned. "Aṅgajāta" should be brought and connected. "Pavesetvā" is obtained by implication, meaning having inserted a sesame-seed-sized genital area. Vasā methunarāgassa sevamānassā means for one who transgresses with sexual desire. The types described by "Santhatenā" etc. should also be connected here.

20.Assagomahisādīnanti the word "ādi" includes cow-eared cattle and bovine species. Asses, etc., are clearly known. Since "Matānaṃ" will be stated later, "jīvamānānaṃ" is obtained by implication. Sevanti because "vasā methunarāgassā" is continuing, the construction is: one who, due to sexual desire, inserts even a sesame-seed-sized portion of the genital area incurs a thullaccaya by touching. And here, the reading should be "oṭṭhagadrabhadantīnaṃ, assagomahisādina." If it is so, all beings not mentioned, who are capable of thullaccaya transgression, possessing mouths, anuses, and vaginas, are included by the word "ādi" at the end of the Aṭṭhakathā which signifies type. If the word "ādi" is specified at the end of the first line, "Assagomahisādīna," the inclusion of camels, donkeys, and elephants would result in a pointless repetition.

21.Likewise, a dukkata is connected to one who indulges. Sabbatiracchānanti tiracchā means those that grow horizontally, and all those tiracchā are called sabbatiracchā; of those, sabbatiracchānaṃ. Because "Tathā" refers to "vasā methunarāgassā" etc., it is stated that one who, due to sexual desire, inserts even a sesame-seed-sized portion of the genital area into the eyes etc. of all animals incurs a dukkata. Here too, the state of being without offense in the variations of "santhata" etc. cannot be stated, so that should also be connected.

22.Having shown the offenses obtainable in the living bodies of animals in this way, to show the offenses that may occur in their dead bodies as well, he says "tesa" etc. "Tesa" here means the inclusion of humans and animals, some say. Because of the showing of the three offenses in the pārājika, thullaccaya, and dukkata areas in the dead and not-dead bodies of humans, since there is no purpose in including them again, having excluded those, it should be connected to "anuvattamānasabbatiracchānanti," meaning of those who belong to all animals. Allasarīresūti in fresh dead bodies that have not reached the stage of being bloated etc., tividhe khettasmiṃ, whether it is santhata or asanthata, if one indulges because of sexual desire, all three types of offenses are possible, this is the connection with the continuing terms.

Tividhe khettasmiṃ means in the three areas in a dead human body: in the pārājika area, which is of three types described in the manner stated, being un-eaten, mostly-eaten, and eaten-states, and in that same area consisting of three paths, being mostly-eaten, half-eaten states; and in the thullaccaya area, which is of eaten, mostly-eaten states and consists of ear-holes, eyes, nose, vagina, and wounds, and in that same area consisting of half-eaten, mostly-eaten states and consists of ear-holes, eyes, nose, vagina, and wounds; and in the dukkata area consisting of un-eaten, mostly-eaten, half-eaten, mostly-eaten states and consists of the remaining body, in all three areas.Satīti existing. Whether it is santhata or asanthata, if one indulges due to sexual desire, the three types of offenses called pārājika, thullaccaya, and dukkata would occur as appropriate, this is the meaning.

aṭṭhakathāyaṃ "But in a decayed corpse, everywhere is dukkata, in the same way as previously stated."

23.Connected to one who touches outside. Nimittaṃ means the urinary organ. Even though "itthiyā" is stated generally, because "tiracchānagatitthiyā" will be stated in the fourth verse, by implication this means the inclusion of only human and non-human females; by this, even non-human females are included. To show only a human female, who is the object of the sanghādisesa of physical contact, and to avoid the possibility that non-human females might also be included when "itthiyā" is carried over from this immediately following verse, the additional specification "itthiyā" is indicative and should be understood.

And because in the Mahāaṭṭhakathā (pārā. aṭṭha. 1.59-60), "one touches the female organ with sexual desire with the mouth, a thullaccaya" is stated generally, and because in the Dhammakkhandhaka, "Monks, the genital area should not be touched with lustful thoughts; whoever should touch it incurs a thullaccaya" (mahāva. 252) is stated generally, and because in the fresh, dead body of a human female that has not reached the stage of being bloated etc., a pārājika object exists in a eaten or mostly-eaten sign, this meaning should be taken by the general term "itthiyā" itself, without making a distinction of dead or not-dead.

24.Nimittenāti with one's own genital area.Mukhenāti with the natural mouth.Nimittaṃ itthiyāti the genital area of a living human or non-human female. But since in the cases disciplined by the physical contact training rule, for one who touches the body of a dead female with physical contact desire "matitthivatthumhi" "there is no sanghādisesa offense for the monk, but a thullaccaya offense" (pārā. 281) is stated, a dead human female should not be included. Likewise, in yakkhivatthumhi, for one who has touched the body of a yakkhini with physical contact desire, because "there is no sanghādisesa offense for the monk, but a thullaccaya offense" is stated, and because in the second sanghādisesa above, "in a eunuch, yakkhini, or peta, a thullaccaya would occur for him" (vi. vi. 341) will be stated, a non-human female should not be included either. Therefore, it is stated "the genital area of a living human or non-human female." Since physical contact desire is not possible with the intention to penetrate inside, by this statement "kāyasaṃsaggarāgenā" it is understood that touching on the outside is intended, so that meaning is obtained even without carrying over "bahī." Garukanti means a sanghādisesa.

25.Likewise, connected to one who touches outside, it is stated as one who touches only on the outside without penetrating inside.Ubhayarāgenāti with physical contact desire or sexual desire.Purisassāpīti even of a living male. The word "Pi" indicates that it is not only for one who touches the female organ in the manner stated, but also for a male."Nimitta" means the urinary organ itself. If one asks, "From where is this specification 'of a living male' obtained?", it is obtained from this Aṭṭhakathā statement (pārā. aṭṭha. 1.59-60): "Either with physical contact desire or with sexual desire, one who touches the urinary organ of a living male, without penetrating the vagina, incurs a dukkata."

26.To show the method that occurs in this case where the Chabbaggiya monks, who were recently ordained, while mounting the backs of cows, touched genital area with genital area due to sexual desire, namely, "Monks, the genital area should not be touched with lustful thoughts; whoever should touch it incurs a thullaccaya" (mahāva. 252), he says "nimittenā" etc. Here too, because "tathā" is carried over, "bahī" is obtained. The construction is that one who touches the genital area of an animal female with his own nimittena outside of sexual desire incurs a thullaccaya.

27.To show the meaning distinguished by "Methunarāgato", he says "kāyasaṃsaggarāgenā" etc. Here too, by the ability of the statement "kāyasaṃsaggarāgenā", touching on the outside should be understood. Nimittassā means of the urinary passage.Chupaneti in touching.

28.Tamāvaṭṭakateti here, "taṃ āvaṭṭakate" is the word division.Āvaṭṭakateti means open. Since "Mukhe" is a relational word, and since another relating term is unspecified, and since the connection of the suttas is stronger for those that follow the suttas, even though a connection to what was just stated in the previous verse "tiracchānagatitthiyā mukhe" is understood, nevertheless, because this verse includes the case shown in the vinītavatthumhi (pārā. 73) "another monk went to the charnel ground, saw a severed head, and inserted his genital area into the open mouth without touching anything," a human mouth should be included. Since it cannot be said that such insertion into the mouths of animals and non-humans is without offense, there too, this is merely an example, so a mouth that is adequate for a pārājika should be seen as belonging to all. The meaning is that one who raises that genital area, that is adequate for a pārājika, having made it airborne in the mouth and bringing it out without touching anywhere, incurs a dukkata. Or alternatively, having connected it to "tiracchānānaṃ āvaṭṭakate mukheti," the collection of others should be done by way of example.

29.Tathāti refers to the way stated as "having made it airborne."Catūhi passehīti with the hand, it is an instrumental case."Passehī" because it is a relational word, "nimittassā" is obtained by implication."Itthiyā" because it is a general word, "sabbassā" is the remaining reading. Because it is a class noun, it is singular. Even though the related term of these "Catūhi passehi, heṭṭhimattala" is unspecified, and because of the authority of the methuna pārājika, and because at the end of the Aṭṭhakathā of the group of four santhata states, the decision of this verse, which is included, is followed by the pronouncement "just as it was said regarding the female organ, so the characteristic should be understood everywhere" (pārā. aṭṭha. 1.61-62) at the end of the decision regarding the sign, "nimittassā" is obtained by implication. This itself should be taken as the basis of "pavesetvā". "Aṅgajāta" continues.

Having inserted the male organ into the genital area of a woman, known as the passage for urination, and making the four sides along with the lower surface not touch (anything), and then withdrawing it, there is a dukkaṭa. The meaning should be stated by connecting it in this way. (pāci. 239)

30. Uppāṭitoṭṭhamaṃsesū means "whose lip flesh has been torn out"; this is the compound's analysis. Tesu means "in those" teeth. Bahinikkhantakesu vā means "or in teeth that have naturally come out from the lip flesh and are situated outside." Vāyamantassā means "while touching with the male organ."

31. Aṭṭhisaṅghaṭṭanaṃ katvā means "having made the bones that are dependent on the genital flesh rub together." Magge means "in the passage," which is full of colliding bones. Duvidharāgato means "due to two kinds of lust," either lust for sexual intercourse or lust for physical contact. Vāyamantassā means "while inserting the male organ and moving it around."

32. Āliṅgantassā means "while embracing." Among hatthagāhā etc., hattho (hattha) means from the elbow joint (kappara) up to the tip of the fingernails. The grasping (gahaṇaṃ) of the hand and what is connected to it is hatthaggāho. The touching (parāmasanaṃ) of the remaining body and what is connected to it is parāmāso. However, in Nissandeha, it is said, "The grasping of a woman's body or what is connected to it with the hand is hatthaggāho," but that does not agree with the Commentary. Therefore, since the way it has been stated is how it appears in the Commentaries, that itself should be accepted as essential. In parāmāsa also, what is said there, "touching the body and what is connected to it with the hand," that too is not fitting. Because there is a dukkaṭa even when touching with the remaining body parts. Among cumbanādīsū, the term ādi includes things like holding the flute. By ‘‘Ayaṃ nayo’’ ("This is the method"), he extends this meaning: "In a woman, due to sexual desire, there is a dukkaṭa in hatthaggāha etc."

33. To show beings who are other than human and non-human, who are of the animal realm, and who are the object of a pārājika offense related to sexual intercourse, by way of a lower limit, he says, ‘‘apade’’ etc. The words "being (satta) assemblage (nikāye)" should be stated qualified by these adjectives: ‘‘Apade, dvipade, catuppade’’. Apade sattanikāye. Ahayo means, among land creatures, starting from pythons that swallow elephants as the upper limit, and snakes as the lower limit. Macchā means, among water creatures, starting from timirapiṅgala fish measuring five hundred yojanas as the upper limit, and fish like pāṭhīna and pāvusa as the lower limit. Dvipade sattanikāye. Kapotā means, starting from garuḷas as the upper limit, and doves and dove-like birds as the lower limit. Some say pigeons (pārāvata). Catuppade sattanikāye. Godhā means, starting from elephants as the upper limit, and lizards as the lower limit. These ime beings. Heṭṭhā means "from a lower limit." Pārājikassavatthū means "the objects of the pārājika of sexual intercourse"; this is the remaining portion of the passage.

34. Sevetukāmatācittaṃ means "the mind associated with the desire to have sexual intercourse (methunasevā)", that is, with the emotion called sexual lust. Magge means "in one of the passages" like the excretory passage etc. The insertion of one's own urine-excrement-making (organ) into the passage. The one who is on the verge of ruin (vināse) of the Going-Forth (pabbajjā) or of the Pātimokkha-restraint morality is called antimo, a person who has incurred a pārājika; the transgression that is the cause of the state of being ultimate (antimabhāvassa kāraṇattā) is called antimavatthū, a pārājika offense. That very thing, because it was taught at the beginning of the first of the four pārājikas, is the first ultimate object (paṭhamantimavatthu); this means paṭhamantimavatthuno, of the first pārājika.

35. Sāmantaṃ means "being in the vicinity of the offense (āpatti)"; that is, being in the preceding part, near the pārājika offense. Sesānaṃ pana tiṇṇampī means "but of the remaining three," the three pārājika offenses of stealing etc. "A thullaccaya is proximity" is how it should be connected to this passage. How was it said? "He causes to quiver, the offense is thullaccaya" (pārā. 94) in the second; "having dug a pit intending (it) for a human, having fallen, he causes a painful sensation to arise, the offense is thullaccaya," in the third; "for one who recognizes (it), the offense is pārājika; for one who does not recognize (it), the offense is thullaccaya" (pārā. 215), it was declared in the fourth.

And here, for the fourth pārājika, the state of being a proximate offense (sāmantāpattibhāvo) of the thullaccaya offense is fitting in the case of the one who speaks falsely about an extraordinary human quality (uttarimanussadhammaṃ). So, as long as he does not recognize (it), there is the possibility of a thullaccaya offense due to the cause of speaking falsely. And when he recognizes the matter about which he spoke falsely, there is the possibility of a pārājika offense. And that is to be seen as included by this very statement, "When one does not recognize (it), there is a thullaccaya."

36. Ajānantassa means "of one who does not know." It means that, when monks go to women, having committed a transgression according to their own liking upon seeing the male organ moved by the wind, (there is no offense) for one who does not know, just like a monk who has gone to sleep in the great forest. Tathevā means "just so"; by this, he draws in the statement "it should be known as no offense." Assādiyantassā means "of one who is not enjoying." When those who are adversaries of monks overcome (him) and commit a transgression or cause (him) to do (it), and when, like when a snake has entered the mouth, he is frightened and does not endure (it), and when, like a monk who has gone to a day's retreat in the great forest, even after knowing of the aggression by others, he is frightened like (if) fire had been set to his body and does not endure (it), this is the meaning. The word "api-" should be connected in ‘‘Ajānantassa’’. Because it manifested first in the Buddha's Dispensation, which is as pure as the ocean of milk, the first action (kamma) and that which is called transgression is ādikammaṃ; he has that, therefore he is ādikammī; here, the monk Sudinna, of that ādikammino is what should be taken. Above as well, the meaning of these words should be understood in this very way in the places where they occur. And here, in all the training rules above, a seventeenfold common judgment (sādhāraṇavinicchayo) by way of the introduction etc. will become apparent in the miscellaneous section (pakiṇṇake) in brief, and in the later section in detail. Therefore, it should be understood that it is not shown here.

37-38. Vinaye means "in the Vinaya Piṭaka." Anayūparame means that which leads to the attainment of moral virtue (sīlasampadaṃ), the attainment of concentration (samādhisampadaṃ), and the attainment of wisdom (paññāsampadaṃ) is nayo, morality, the restraint consisting of non-transgression through the doors of body and speech; the opposite of that, non-restraint is called anayo; the cessation of that is what is meant by anayūparamo; (so it means) in the Vinaya, there, in the Vinaya that is the cessation of non-restraint.

parame means "supreme." Or, in the cessation, the turning away, of non-restraint, parame should be taken as "supreme." Where Parā, the ultimate glory of the Dispensation, (exists), that is paramo, the Vinaya; in this way also it should be taken. Because of the statement, "The Vinaya is the life of the Dispensation" (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā; pārā. aṭṭha. 1.paṭhamasaṅgītikathā; khu. pā. aṭṭha. 5.mahāsaṅgītikathā; theragā. aṭṭha. 1.251), it means endowed with supreme Dispensation accomplishment (sāsanasampattiyutteti).

Sujanassā means "of the good person (sujano)", the person with refined qualities (sobhaṇo jano), the one who desires training, the noble youth who shines with higher moral training (adhisīlasikkhāya sobhamāno piyasīlo kulaputto); (it should be connected as) that the Vinaya is like an eye for him. Because of being the cessation of non-morality and because of being supreme, to the noble youth (kulaputtassa), nayane means "like an eye." Sukhānayane means "that which brings happiness (sukhaṃ)," which is twofold: mundane and supramundane; in that. And this is an adjective of nayane.

If one asks, what is the purpose of this adjective? It should be understood (as being used) to show a distinction that is possible here, compared to an ordinary eye (pakatinayanaṃ) that is taken by way of comparison. If one asks, what is that distinction? An ordinary eye becomes a support for defilements like greed and hatred, and is a cause for suffering in this very life and in future lives. However, this Vinaya-eye, without being like that for this noble youth, is solely a cause for happiness that leads to liberation; (the adjective is used) to show this distinction. It is said that the Vinaya leads to the attainment of mundane and supramundane happiness in the sense of the accomplishment of a fruit that culminates in anupādisesa-parinibbāna, which has its root in the morality of restraint that is conducive to success through practicing without violating the Vinaya, and which is free from remorse etc.

Padhānarato here, the word "api" is the remainder. It means "even one who delights in effort (padhāne) in the Vinaya, even one who strives in the Vinaya by way of studying, listening, thinking etc." Or else, because of the statement, "Dispassion is best of all things" (dha. pa. 273; netti. 170; kathā. 872), padhānaṃ means Nibbāna; one who delights in that is the meaning. Sāramate means "in a well-considered opinion (adhimate)." Or else, where the essential meaning (sāraṃ apheggumataṃ) is the opinion of the teachers residing in the Mahāvihāra, there ‘‘sāramato’’ the judgment of the Vinaya is stated; in that. Idhā means "in this" judgment of the Vinaya. Rato means "extremely delighted." ‘‘Na rato’’, connecting the "na-" with the concluding word "ramate," it should be connected as "but the one who does not delight."

yo pana the person who na ramate na does not rejoice by way of constant repetition, hearing, remembering, and thinking, that person, vinaye padhānaratopi, even though diligent in the Vinaya Piṭaka by way of studying, listening, etc., is he skilled? He is not! This is what he shows. The intention is that, by those who desire skill in the Vinaya Piṭaka, first effort should be made here with respect.

‘‘ima’’ntiādi. Imaṃ means "this" judgment of the Vinaya that is about to be spoken; (this) is connected with "avedī." The word "yo" is the remainder. The noble youth who is accomplished in mindfulness (satisampajañña) and accomplished in faith (saddhāsampanno) imaṃ properly avedi knows "this" judgment of the Vinaya. What kind of (judgment)? He says ‘‘hitavibhāvana’’. Because morality (sīla) is the root cause of mundane and supramundane accomplishment, here hitaṃ means "welfare"; that which illuminates (vibhāveti) that is hitavibhāvanoti. Because it is stated, "Established in morality…he disentangles the tangle" (saṃ. ni. 1.23, 192; mi. pa. 2.1.9), this judgment of the Vinaya is called "illuminator of welfare" because it is the revealer of the Pātimokkhasaṃvara morality, which is the foremost among the four kinds of pure morality (catupārisuddhisīlesu), which are the root for all mundane and supramundane qualities (sabbakilesajaṭāvijaṭanalokuttarañāṇassa padaṭṭhānasopacārasābhiññārūpārūpaaṭṭhasamādhīnaṃ padaṭṭhānatāya sabbalokiyalokuttaraguṇasampadānaṃ mūlabhūtesu catupārisuddhisīlesu padhānaṃ pātimokkhasaṃvarasīlaṃ), and are the foundation for supramundane knowledge that disentangles all the tangles of defilements.

Bhāvanaṃ means "that which should be cultivated (bhāvanīyoti)," (since) it is cultivated (bhāvīyati), repeatedly placed in the mind (punappunaṃ cetasi nivesīyatīti). Because it illuminates welfare, it is said that it should be repeatedly placed in the mind by those who desire welfare; that kind of judgment of the Vinaya. Surasambhavaṃ, that which is savored (rasīyati), enjoyed (assādīyatīti) is raso, taste; the taste of words, the taste of meaning, the taste of compassion etc., and the taste of liberation. That which has a beautiful taste is suraso, the judgment of the Vinaya; that which is bhavaṃ, becoming, existing. What is said? This judgment of the Vinaya is surasaṃ because it is endowed with the taste of words consisting of the qualities that give life to words, namely the tenfold accomplishment of fine expression etc. that is to be enjoyed by wise people, like "clarity, pleasantness, balance, sweetness, subtlety, meaningfulness, nobility, vigor, beauty, and concentration," and with the taste of meaning consisting of the chief figures of speech revealing the respective natures, from among the thirty-five figures of speech related to meaning and not specifically mentioned, like simile, metaphor, illustration, repetition etc., and with the taste of compassion etc., which should be revealed as appropriate.

Sambhavaṃ here, saṃ means "happiness, both physical and mental (kāyikaṃ cetasikañca)"; that comes from this (bhavati etasmāti) is sambhavo, the judgment of the Vinaya; that, is the source of physical and mental happiness (kāyacittasukhānaṃ mūlakāraṇabhūtaṃ), and because it is surasaṃ in the way that has been stated, it is the origin of mental happiness that is born from a great festival that is the essence of the accomplishment of taste in the way that has been stated, and of physical happiness that has that same arising as its support. To this extent, the reason why this judgment of the Vinaya should be properly understood has been shown.

Pālinā means "by Upāli (upālinā)". Because it protects the Dispensation (sāsanaṃ pāletīti), the Vinaya is called ‘‘pālo’’; for it has been said, "The Vinaya is the life of the Dispensation" (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā; pārā. aṭṭha. 1.paṭhamasaṅgītikathā; khu. pā. aṭṭha. 5.mahāsaṅgītikathā; theragā. aṭṭha. 1.251). He has that, therefore it is pālī. It is similar to Upāli, who has the name pālī because it is the life of the threefold Dispensation by way of learning (pariyatti), practice (paṭipatti), and realization (paṭivedha), (and) because he is the bearer of the Dispensation called the rule of the Vinaya. It means that it is similar to the Elder (mahātherena) Upāli, whose eminent position (etadaggaṭṭānena) was declared by the Sammāsambuddha, the Wheel-Turning King of the Excellent Dhamma (saddhammavaracakkavattinā), seated in the midst of the four assemblies, having opened the lotus of his mouth (mukhapadumaṃ vikāsetvā), and who has especially obtained the name pālī because of his nature of protecting what should be recited (sāyanarakkhanakabhāvena).

Sāsane means "in the threefold Dispensation" in the way that has been stated; and even there, in the Dispensation of learning (pariyattisāsane), which has the two aspects of practice and realization and which is like the surface of the earth that is vast with all the movable and immovable objects, and even there, since the topic is the discussion of the Vinaya, it means that it is similar to a part of the Dispensation of learning that can be obtained (from it), namely the Vinaya Piṭaka.

Mārabali, the territory of Māra, because his teaching is harmful, it is called mārabalisāsanaṃ, in that. Among the five Māras, due to the territory of the defilement Māra, which originates from the prominent sensual lust, etc., for the purpose of abandoning the support-objects such as bodies of heretics, which are referred to as bait, and the touch-objects, etc., it is said in the manner of "Yo pana bhikkhu...pe... asaṃvāso" (pārā. 44), therefore it is harmful to that Mārabali, meaning the teaching known as Vinaya-paññatti.

Because it will be explained in the Udakaṭṭhakathā, the word baḷisa refers to the thorn that kills fish. That is Māra's baḷisa. When one does not throw or avoid it, it is called mārabaḷisāsanaṃ, in that. Because it is said, "Samantapāso mārassā," the intention is that, in the teaching known as Vinaya-paññatti, when one abandons the great baḷisa of sensual lust, etc., covered with the bait of the five strands of sense pleasure in the form of women, which is thrown by the great fisherman Māra to catch the fish consisting of ordinary people who are slaves to defilements revolving in the ocean of saṃsāra, through abandonment by the stages of abandonment of its parts and abandonment by transgression, etc.

Here, in this Vinaya judgment, the person who does not delight is not skilled parame in the supreme Vinaya which brings happiness to good people, nayane which is comparable to the best, rato delighted, padhānaratopi even when applying effort in studying Vinaya, etc., paṭu hoti is he skillful? He is certainly not. Therefore, a person desiring to read the texts should make a committed effort right here. This is the brief explanation of the meaning with its intended purpose that should be understood. Or rather, yo pana that person rato delighted padhāne in the four types of right effort, idha in this Vinaya judgment, since he delights in the essence, therefore he is paṭu hoti skilled in the Vinaya that removes misfortune and brings happiness to good people. This is our interpretation.

Hitavibhāvanaṃ Revealing what is beneficial, bhāvanaṃ something to be cultivated, to be frequented, surasambhavaṃ similar to ambrosia, having become ambrosia, sambhavaṃ a cause for happiness, imaṃ this Vinaya decision, whoever avedi understands, that person is in mārabaḷisāsane the dispelling of Māra's territory, or in the sāsane teaching where the mārabaḷisa, the kilesakāma baḷisa (defilement-desire bait) covered with material desires and bait of Māra, is being avoided, even in the three types of Buddha's teaching, and even in the teaching of learning (pariyatti sāsana) which is the foundation for the teaching of practice and the teaching of realization, and even in one area of the pariyatti sāsana consisting of Vinaya-paññatti which is like the life of the entire teaching, pālinā in the Vinaya teaching by establishing it as foremost, he is equal to upālinā the venerable Upāli, who is renowned for preserving the teaching through the Vinaya teachings, which is the root of the teaching.

Thus ends the commentary on the Vinayavinicchaya,

In the Vinayatthasārasandīpanī,

The commentary on the First Pārājika is complete.

Commentary on the Second Pārājika

39. Now, to show the second Pārājika decision, he says ‘‘ādiyanto’’ etc. There, “theyyacittenā” is the remainder of the text. And that should be connected with all the words ending in the singular case, the connection is "ādiyanto parājito" with a mind of theft. Taking property belonging to another, such as a monastery, after suing and defeating the owner, taking with a mind of theft, he incurs a dukkaṭa for the initial effort made for that purpose, and a thullaccaya for causing the owner to be displeased, and by abandoning the burden for both himself and the owner, becoming not an heir to the attainment of virtue of pātimokkhasaṃvara, he is said to be defeated.

And ‘‘Tathā’’ also ‘‘apī’’ also ‘‘parājito’’ also, having made it one with ‘‘theyyacittenā’’ it should be connected with the four words beginning with ‘‘haranto’’. The connection is "harantopi tathā parājito" with a mind of theft. Carrying goods belonging to another from the head etc., touching the goods with a mind of theft he incurs a dukkaṭa and a thullaccaya for making it move and even doing the act of removing it from the shoulder to the head he is likewise defeated. This is the meaning.

avaharantopi likewise defeated is the connection. And this is the meaning here - When asked to return the goods entrusted to himself after concealing it from others etc., saying falsely "I have not taken it" etc., taking with a mind of theft, incurring a thullaccaya for causing the owner to be displeased, he is likewise defeated by abandoning the burden. The one who rejects and carries away after denying with "Nāhaṃ aggahesi" etc., is called "avaharanto".

iriyāpathaṃ vikopentopi likewise defeated is the connection. If, having a mind of theft, he prevents another, one of those who carry away goods or a person, from carrying away the goods, thinking "I will take him with the goods," and having made him face the direction desired by himself, even changing the natural posture, he incurs a thullaccaya with the first lifting of the foot, and by transgressing the second foot-turn, he is likewise defeated. This is the meaning.

ṭhānā cāventopi likewise defeated is the connection. Also, when moving an item located in a place such as on land, with the intention of stealing it, even with all efforts in the stages of the second search, the touching, etc., he incurs dukkaṭa and a thullaccaya for making it move and just like in the ways that will be said above, even moving it as little as a hair's breadth from its original position, he is likewise defeated. This is the meaning.

aṭṭhakathāsu (pārā. aṭṭha. 1.92) The twenty-five removals mentioned were spoken by one intending to show the five sets of five which are components of it, therefore, it should be seen that the sixth word is not mentioned here. Or, because in the third set of five that will be spoken, the word nissaggiyāvahāra is included, and in the fifth set of five, the word parikappāvahāra is included, it should be understood that the sixth word is not taken here in order to show the two sets of five of various items without confusion.

40. In this subject of the Pārājika of taking what is not given, there are elements of twenty-five removals for the decision to be made, and those are the divisions of five sets of five specified as the five sets of various items, the five sets of one item, the five sets of own-handed, the five sets of prior effort, the five sets of theft removals. There, in order to show the remaining three sets of five after including the ten removals in the two types of five sets of various items, with this verse, ‘‘tatthā’’ is begun. There, tatthā in the third verse. Nānekabhaṇḍāna the analysis is, "nānā ca eko ca bhaṇḍo yesaṃ". The five sets of various items are to be understood in terms of items with consciousness and without consciousness, and the five sets of one item are to be understood only in terms of items with consciousness. pañcakā, Those which have five measures, of them. Avahārā removals, the acts of theft it is said. Ete those specified in the immediately preceding verse beginning with "ādiyanto" etc., The one who brings about, produces the distinction, the decision in the continuum of practice, is vibhāvī, the one who is expert in Vinaya. By that vibhāvinā. Viññātabbā the five removals beginning with ādiyanto and ending with ṭhānācāvana that are done in order to remove the properties of others such as monasteries or only properties with consciousness such as slaves and peacocks etc., as said before are to be known by the vinaya expert as they occur, being objects of various items and one item. Therefore, it means that the ten removals are helpful in deciding the matter at hand for the expert in Vinaya, they should be known as such.

41. After showing two of the five sets of various items among the five sets to be stated, in order to show the twenty-five removals, now in order to show the remaining three sets of five, he says ‘‘sāhatthā’’ etc. There, sāhattho one's own hand, produced by that, or related to that is sāhattho, removal, the meaning is removal done with one's own hand by a thief. Āṇattiko cevā produced by command, āṇattiko, removal, removal accomplished by the command of the thief to someone or other, "take such and such item." Nissaggo letting go, nissaggo, removal, dropping the item outside, standing in a place to evade tolls or in a prearranged location it is said.

Atthasādhako accomplishing the goal, which is the Pārājika offense, it is called atthasādhako, that is, the removal which accomplishes the goal. The command not contradicting the command, that one takes without fail, and the act of commanding, "remove the item of such and such person," either in a non-specific way or in a way specifying one of the various specifics such as the thing to be removed, the time of taking, the place of taking, the manner of taking, etc. and the effort, such as dropping a trivial item like a foot-washing oil-drinking vessel or a shoe into an oil pot, etc., that accomplishes the goal, that is, the Pārājika offense, even before the accomplishment of the action is called atthasādhako avahāro.

Dhuranikkhepanañcā abandonment of the burden, that also is a removal. The dhuranikkhepāvahāra, which is the lack of enthusiasm for taking, thinking, "I will take it at whatever time, in whatever manner," in the matter of suing others' properties such as monasteries, and in the matter of items entrusted to one, and in the matter of the thief relinquishing the owner and the owner, is said to be the abandonment of burden. Thus, this dhuranikkhepana and the four beginning with sāhattha as said before, the group of five removals pañcakaṃ, the five beginning with sāhattha is called ‘‘sāhatthapañcaka’’. The Ādi word should be understood as specified by omission.

42. Pubbasahapayogā cā here, the word "payogo" should be connected individually to "pubbapayogo sahapayogo". aṭṭhakathā Because of the statement (pārā. aṭṭha. 1.92) "prior effort should be understood in terms of command," the command "remove the item of such and such person," when one takes without violating the command is called pubbapayogo removal. The command that is applied by body or speech is payogo, because the command comes before the taking of the item, it should be seen that prior to that, that is pubbapayogo removal. Because of the characteristic word of the statement of aṭṭhakathā "concurrent effort should be understood in terms of moving from the place," moving from the place and objects such as the khīlasaṅkamana when taking land belonging to others should be understood as concurrent effort removal.

Saṃvidāharaṇa Having gathered together, "we will remove such and such item," having conspired, by all, or with the approval of all by one, going and taking property belonging to another with a mind of theft is called saṃvidāvahāra. It should be seen that for all those who have conspired, when one person with a mind of theft takes a foot or something worth a foot, a Pārājika occurs for all. Saṃvidāharaṇa removing after conspiring and planning. The word accomplishment should be known in the way of expression. "Saṃvidāharaṇa" is a synonym for "saṃvidāvahāro". Sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassā (pārā. 118) Because of the statement, it should be seen that when one person with a mind of theft takes a foot or something worth a foot, a Pārājika occurs for all those who have conspired in this way.

Saṅketakamma Knowing by specifying a time such as morning etc., saṅketo, the action, the removal done by that is called saṅketakamma. However, if after specifying a time before the meal etc., "remove such and such item at this time," when he removes that same item as said at that very time, it should be known in brief that the maker of the sign incurs a Pārājika at the very moment of making the sign.

Nemitta Because it is the cause for the removal of another's item, the indication like winking is called nimittaṃ, the action, the removal done by that is called nemitta, removal. If, by commanding, "When I wink or raise an eyebrow, remove such and such item," when he sees that indication, takes that very item without violating the rules stated, the maker of the indication incurs a Pārājika at the very moment of making the indication. If he takes it violating the rules stated, the maker of the indication is freed, the remover alone incurs a Pārājika. That of which prior effort is the beginning is pubbapayogādi, the analysis is "pubbapayogādi ca taṃ pañcakañca".

43. The words "theyyañca pasayhañca parikappo ca paṭicchanno ca kuso ca" mean: theyya, pasayha, parikappa, paṭicchanna, and kusa. These words are the beginning, the foundation, of those avahāras, therefore they are called theyya…pe… kusādikā, avahārā. By this it is said that there is theyyāvahāra, etc., and kusāvahāra. Herein, theyyāvahāro means theno is called a thief, the state of a thief is theyyaṃ, here the deletion of the na-kāra should be seen according to the rules of etymology; therefore, the act of stealing is theyyāvahāro, which means taking something invisibly by means of breaking and entering, etc., or deceiving and taking something by means of false measures, false kahāpaṇas, etc., is theyyāvahāro.

pasayhāvahāro means, like those who plunder villages, taking something by overpowering the owner; or like royal officers, taking excessive taxes by force when collecting fixed taxes is pasayhāvahāro.

parikappāvahāro is twofold based on the parikappa (intention) regarding goods and location. Here, nikkhittabhaṇḍaṃ (goods that have been deposited): entering a dark place where goods like threads, etc., have been deposited, and as one picks up those baskets, etc., thinking, "If I pick up the cloths, I will not pick up the threads," lifting them up with such intention is called bhaṇḍaparikappāvahāro because of the intention regarding goods. Entering monasteries, etc., seeing desirable goods, and intending regarding any place such as a roof of a building, a platform, a surrounding wall, a gate, or a tower, "If I am seen here, I will pretend to have taken it to inspect it, if not, I will steal it," taking it away and passing beyond the intended place is called okāsaparikappāvahāro because of the intention regarding location; this should be understood in brief.

paṭicchannāvahāro means seeing any object, such as ornaments, etc., that people playing in gardens, etc., or monks in a monastery enclosure have taken off and placed down, thinking, "If I bend down and pick it up, they will suspect me," standing and covering it with grass, leaves, dust, sand, etc., and after the owners have searched for it and gone to their residences without finding it, then taking it with the intention of stealing; or pressing the same object into mud, etc., with a finger, etc., sinking it down, and stepping over the spot touched by the lower part with the intention of stealing is called paṭicchannāvahāro.

kusāvahāro means, with the intention of stealing, moving the kusa (lot marker) and taking another's share, whether it is of great value, of equal value, or of the same value. Furthermore, if a bhikkhu, when robes are being distributed to the Saṅgha by means of lot markers, intending to steal another's share that is of the same value, more, or less in value than his own share, or five māsakas or more than five māsakas in value, lifts up the kusa that has fallen on his share intending to drop it on another's share, he does not commit a pārājika at the moment of lifting it up, nor at the moment of dropping it on the other's share, but if he removes even a hair's breadth from the other's share while lifting up the kusa with another's name written on it, he commits a pārājika. If he first lifts up the kusa from the other's share, he does not commit a pārājika at the moment of lifting it up, nor at the moment of dropping it on his own share, but if even a hair's breadth falls from his hand at the moment of dropping it on the other's share, he commits a pārājika.

This should be understood in the manner stated in the Samantapāsādikā Vinaya commentary.

44. Having shown twenty-five avahāras that should be grasped as the aspects of the decision regarding the adinnādāna pārājika, now, in order to show the five places that should be first examined without hastily imposing an offense when a decision regarding adinnādāna is reached, the passage beginning with "vatthukālagghadese cā" is commenced.

vatthu means the object that is stolen. What is said? Even if the thief says, "I stole such and such an object," after examining whether that object has an owner or not, if it has an owner, after determining whether it was taken from a place of safe-keeping or not at the time of the theft, if it was taken from a place of safe-keeping, after appraising the object, if it is one māsaka or less than one māsaka, it should be dealt with by a dukkaṭa; if it is more than one māsaka or less than five māsakas, it should be dealt with by a thullaccaya; if it is five māsakas or more than five māsakas, it should be dealt with by a pārājika. If it was taken when the owners were not keeping it in a place of safe-keeping, there is no pārājika. However, if the owner of the object has the object brought back, either that object or its value should be given.

Kālo means the time of the theft. An object is sometimes very valuable, sometimes of equal value. Therefore, when determining the value of a stolen object, a decision regarding the time should be made in order to determine it according to the time of the theft.

Aggho means the value of the stolen object. Here, the value of objects is not always the same; a new object is very valuable, while an old one is of equal value. Therefore, the intention is that after determining whether the object was new or old at the time of the theft, the value should be determined.

Deso cāti means the place where the object was stolen. Here, since all objects are of equal value in the place of origin but more valuable elsewhere, when determining the appropriate offenses after determining the value of the stolen object, the intention is that after determining the place of the theft for the purpose of determining the value, offenses appropriate to that value should be imposed in that place.

Paribhogo means the use of the stolen object by others before the theft. Here, since the value of any object decreases with use, after asking the owner of the object, even if that object has been used in some way even once when it is new, the value should be determined after deducting the decrease in value.

"pañcapi ñatvā etāni kattabbo paṇḍitena vinicchayo"ti.

45. Having shown twenty-five avahāras that are aspects of the decision regarding adinnādāna and the examination of the five places, now, in order to prevent future evil bhikkhus from concealing their loopholes, the Tathāgata, wishing to show that there is no escape for one who takes any object belonging to another, wherever it is situated, in any way, (spoke the following verses):

That which is on the ground and that which is on dry land;
And further that which is in the sky;
That which is in space and that which is in the water;
And also that which is on a boat or vehicle.

That which is on a load, in a park, in a monastery;
And also that which is in a field or on property;
Water in a village or forest;
A tooth cleaner and a forest tree.

A thing for carrying and also a treasure;
A toll barrier and living beings;
That which is footless and two-footed;
Four-footed and many-footed.

A border marker, a corner marker, a guard;
And also an agreement to carry;
A conventional act and a sign;
These thirty are the topics here.

In the padabhājana (text analysis) and its commentary, wishing to show the decision in accordance with the method presented, he first says "dutiyaṃ vāpī" etc., in order to show the decision regarding what is on the ground.

Kudālaṃ means a hoe for digging the ground, piṭakaṃ vāpi means any container for removing dirt. Among these two, if the kudāla does not have a handle, when cutting a stick from a tree for the handle, and if there is no kudāla, even when digging unallowable ground to extract iron ore for making a kudāla, and when cutting leaves for making a basket, and when cutting a vine for weaving a container, in both cases, even when speaking falsely in the search, there is both a dukkaṭa and a pācittiya, it should be understood that in other uses there is only a dukkaṭa.

Gacchatoti means that for one who goes to the place of the treasure after searching for a second time, whether it is found or not, there is a dukkaṭa at each step. Here, since in the Pāḷi (pārā. 94) it is said "theyyacitto dutiyaṃ vā pariyesatī" (one searches for a second time with the intention of stealing), because it is said here "theyyacittena", it should be seen that there is no offense when there is the arising of a wholesome intention in this way: "Having obtained this treasure, I will make an offering to the Buddha, or I will provide a meal for the Sangha," etc. Pubbayogato means because of the previous action of adinnādāna, there is a dukkaṭa in the previous actions such as the second search, etc.

pubbapayogadukkaṭaṃ means a dukkaṭa due to a prior action. Here, a pācittiya in the case of a pācittiya matter, and a dukkaṭa in other prior actions. "Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassa" (He cuts wood or a vine that has grown there, the offense is a dukkaṭa) is said to be sahapayogadukkaṭaṃ (a dukkaṭa due to a concurrent action). Here, due to the concurrent action of adinnādāna, a pācittiya in the case of a pācittiya matter, and a dukkaṭa elsewhere is the distinction here. A dukkaṭa due to touching in the case of the ten jewels such as pearls and gems, the seven grains such as rice, and all weapons, etc., is anāmāsadukkaṭaṃ (a dukkaṭa due to not touching). A dukkaṭa is said to be incurred by one who touches a fruit that is on a tree such as a banana, coconut, or jackfruit is called durupaciṇṇadukkaṭaṃ (a dukkaṭa due to improper behavior). Upacaraṇaṃ means upaciṇṇaṃ, touching. Duṭṭhu upaciṇṇaṃ (improperly touched) is durupaciṇṇaṃ, a dukkaṭa for improper behavior is durupaciṇṇadukkaṭaṃ. A dukkaṭa due to receiving alms without taking the bowl or without washing it when dust has fallen on the bowl during alms-gathering is vinayadukkaṭaṃ, a dukkaṭa prescribed in the Vinaya is vinayadukkaṭaṃ. Although the remaining dukkaṭas are also prescribed in the Vinaya, nevertheless, just as morādayo (peacocks etc.) are called by the words mayūrādisaddehi (peacock-like sounds), this alone is so called by convention. "Sutvā na vadanti, āpatti dukkaṭassa" (Having heard, they do not speak, the offense is a dukkaṭa) is called ñātadukkaṭaṃ. The ñattidukkaṭaṃ (dukkaṭa due to the formal motion) is said to be "ñattiyā dukkaṭa" in the eleven announcements. "Tassa bhikkhave bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa" (mahāva. 207) (For that bhikkhu, the former is not evident, and in promising, there is an offense of dukkaṭa) is called paṭissavadukkaṭaṃ. Among these eight dukkaṭas, the dukkaṭa to be incurred here is called pubbayogadukkaṭaṃ. Therefore, he said "pubbayogato". It should be understood that "pubbayogato" is said instead of "pubbapayogato" omitting the prefix for the ease of the verse's meter.

It is stated in the Sāratthadīpanī (sārattha. ṭī. 2.94). In the Aṭṭhakathā (pārā. aṭṭha. 1.94), however, the taking of "vinayadukkaṭa" as rajokiṇṇadukkaṭassa (dukkaṭa due to dust contamination) is merely illustrative. Otherwise, the delimitation of counting eight dukkaṭas would be meaningless; therefore, even though dukkaṭas due to prior actions etc. should be included in vinayadukkaṭa itself, their separate mention is for the purpose of showing some examples and showing the others together, just as the separate showing of the eight components such as geyyagāthā even though they are included in the suttanta.

46. Tatthajātakaṃ kaṭṭhaṃ vā means dry or wet wood that has grown on that long-buried treasure. Lataṃ vā means a vine of the same kind. This is illustrative, since it is to be taken to include grass and small bushes. Ubhayatthāpīti means in both wet and dry (wood). He shows the reason for only incurring a dukkaṭa, not a pācittiya, when cutting wet trees etc., by saying "sahapayogato". It is said that even in the case of a pācittiya matter, it is only a dukkaṭa because of the concurrent action with avahāra. By saying "sahapayogato ubhayatthāpi dukkaṭa" (due to the concurrent action, there is a dukkaṭa in both cases), he shows the distinction between the pubbayoga (prior action) shown in the first verse and the sahapayogato (concurrent action) shown in this verse.

47. Pathavi means earth, whether permissible or not. Digging impermissible earth incurs a dukkata for the accompanying effort. Byūhato means one who makes a heap of dust. Since the commentary says, "Viyūhati means heaping on one side," although the meaning of the root ūha is to produce thoughts, because roots have multiple meanings, here, due to the prefix vi, it should be understood as referring to heaping. For one who lifts or removes a heap of dust with a hoe, hand, or basket, a dukkata is incurred for each effort. Here, it should be understood that paṃsumeva vā is included by the word vā in the sense of an unstated combination. Āmasantassa means one who touches a treasure pot with his hand. Vā is for combination. Dukkaṭa means a wrongly done action, said by the Teacher, done by violating and transgressing. This was said in the Parivāra (pari. 339) –

‘‘Dukkaṭa, indeed, what is said,
Listen to it as it really is;
Offended, violated, and transgressed,
Whatever is done is dukkaṭa.’’

Parivāra (pari. 339) –

‘‘Whatever evil a person does,
Whether openly or in secret;
They declare it ‘dukkaṭa,’
Therefore it is called that.’’

It is said in the Mahā-aṭṭhakathā (pārā. aṭṭha. 1.94). If one takes it according to the Pali, the cessation of the previous offenses "a dukkata by the ñatti, a thullaccaya ceases by the two kammavācās" because it comes in the Pali (pārā. 414, 421, 428, 439), it should be seen that it is obtained only by the anussāvana. However, according to the implication of this sutta, the cessation of offenses is the standard even in this adinnādāna sikkhāpada, as stated in the Mahā-aṭṭhakathā. This should be the final conclusion here.

48. "If he shakes it, there is an offense of thullaccaya. If he moves it from its place, there is an offense of pārājika," (pārā. 94) it is said. The pārājika for moving from its place and the thullaccaya that is an offense near to it occur by way of indicating the change of place. Now, to show that, he says ‘‘mukhepāsa’’ and so on. There, mukhe means at the mouth-rim of the pot. Pāsaṃ pavesetvā means having put the binding noose into it. Khāṇuke means in an iron stake or a khadira stake. The change of place of the bound pot should be understood through the bindings.

49. Now he shows the change of place with ‘‘dve’’ etc. With ‘‘Ekasmiṃ khāṇuke’’ the change of place is indicated, which occurs by counting the stakes tied to stakes dug in two, three, or four directions. Valayaṃ…pe… katāya vā dve ṭhānānīti yojanā. Vā is for combination, it is indicated.

50. Having shown the change of place in this way, now to show the offenses that should be incurred according to the place, he says ‘‘uddharantassā’’ etc. Saṅkhali means a rope. Thullaccaya means, among the offenses that must be confessed to one person, because it is gross and an offense, it is called thullaccaya. This was said in the Parivāra–

‘‘Thullaccaya, indeed, what is said;
Listen to it as it really is;
He who confesses at the root of one;
And he who accepts it;
There is no offense equal to that;
Therefore it is called that.’’ (pari. 339);

Tato, after the breaking of the chain. Ṭhānā cāvetī means he moves it even by the tip of a hair from the place where it was. Here, in the Nāvaṭṭhakathā, according to the method stated, "whether he moves it up, down, or sideways, even by the tip of a hair, there is an offense of pārājika" (pārā. 99), "sideways" means the four directions, and up and down are the sixth place. When a pot is moved in one of those directions, if the space touched by the side standing in the opposite direction to that direction does not exceed the tip of a hair from the side standing in the near direction, there is a thullaccaya because of shaking; if it exceeds it, it should be understood that there is a pārājika because of moving it from its place. With this in mind, he says ‘‘ṭhānā cāveti ce cuto’’. The same method applies to moving a treasure pot without shaking it.

51. Having shown the method of cutting the first binding and then taking the pot, now to show the method of removing the pot first and then removing the binding, he says ‘‘paṭhama’’ etc. So nayo means he emphasizes the same meaning, "thullaccaya at the first lifting, pārājika at the second lifting."

52. Valaya means a ring inserted at the base of the chain tied to the pot. Mūle ghaṃsanto ito cito ca sāretīti yojanā. Ghaṃsanto means rubbing. Ito cito ca sāretī means he moves it from near and far. Rakkhatīti, here the rest of the text is "sīlaṃ bhikkhu," it is said that he does not incur a pārājika. Tatthā means in that base. Khegataṃ karontovā means without causing the base to touch from all sides, just making it go into the air. Parājito means he has incurred defeat because he has moved it from its place.

53. Kumbhimatthake jātanti yojanā. It means that because it has been buried for a long time, it stands clinging to the pot with roots. Samīpe jātaṃ rukkhaṃ chindatoti yojanā. Here, in the verse beginning "tatthajātakaṃ kaṭṭhaṃ vā," an offense is stated for cutting wood, creepers, etc., standing on the ground at the top of the treasure. However, in this verse, it should be understood that there is no fault of repetition for taking a fresh tree or stake whose roots have grown clinging to the treasure after digging into the ground at the time of burial. ‘‘Atatthaja’’ means he states the absence of accompanying effort. By this, he indicates that if the wood, creepers, etc., mentioned in the previous verse are connected to the treasure, they are objects for the dukkata as stated; if they are nearby, they are objects for pācittiya.

54. Now, to show the decision regarding taking only the goods inside without moving the treasure container found after searching in this way from its standing place, he says ‘‘antokumbhigata’’ etc. There, phandāpetī means he shakes the contents to put them into his own container placed inside the pot. Apabyūhati vā means he removes the ones on top to take the ones underneath. Or else, apabyūhantoti (pārā. aṭṭha. 1.94), the meaning is stated in the Gaṇṭhipada as one who makes it into two, so the meaning should be understood as one who heaps it here and there to put it in his own container. Tatthevā means in the pot itself.

55. Haranto means carrying away. Muṭṭhiṃ chindatī means, being unable to put it into his own container and take it, he lowers his hand into the pot and cuts off with his fist in such a way that it is not attached to the goods in the pot; while taking with his fist from the pot, he cuts off in such a way that what is in his fist is not mixed with what is in the pot, and he takes half a pāda or more than half a pāda. It is said that he does this after making it go into his own container. Attano bhājanagataṃ katvā kumbhigatena yathā asammissaṃ hoti, tathā paricchindatīti attho, meaning, having made it go into his own container, he cuts it off in such a way that it is not mixed with what is in the pot. If the goods, having become his own container, are worth five māsakas or more than five māsakas without being mixed with what is in the pot, it is said to be a pārājika.

56. Hāraṃ vā means a pearl necklace. Pāmaṅgaṃ vā means a golden or silver chain. Suttāruḷhaṃ means threaded on a string, sutte āruḷhaṃ suttāruḷhaṃ, suttañca suttāruḷhañca suttāruḷhanti ekadesasarūpekaseso daṭṭhabbo. Because the commentary says, "this is a designation for what is covered with thread or made of thread" (pārā. aṭṭha. 1.94), various necklaces made by wrapping gold, silver, coral, etc., gems on threads, and goods made of thread should be taken apart from the first pearl necklace. Kumbhiyā ṭhitanti pāṭhaseso. Phandāpetī means he shakes it, desiring to take it with a thieving mind. Yathāvatthu means according to the offense, the intention is that it becomes a thullaccaya. Ṭhānā cāvetī means he exceeds even the tip of a hair from the place where it was. Cuto means he has fallen from the sīla of the Pātimokkhasaṃvara.

This is the conclusion in the Mahā-aṭṭhakathā (pārā. aṭṭha. 1.94). If, after placing the tip on the bottom of the container, the entire inside of the container is gradually filled with it, and one tip is dropped at the mouth-rim, and when he lifts up straight what was placed like that, if the final tip becomes airborne even by the tip of a hair from the bottom of the container, and when he scrapes it on the mouth-rim and pulls it, and when he empties the entire inside of the container, and the place touched by the tip placed on the mouth-rim exceeds the tip of a hair by the other tip, and even if he moves by the tip of a hair from the place where the threaded necklace, etc., placed on top of it is standing, after filling half of the inside of the container with cloth, etc., it is said that there is a pārājika.

57. Sappiādīsū means in any of the liquid substances such as ghee, etc., in the container. Pādapūraṇa means filling a pāda, meaning half a pāda. Pivato parājayoti sambandho. When is that? It is connected that there is half a pāda when drunk with a single effort. ‘‘Mukhagataṃ vinā’’ti pāṭhaseso. There, ekeneva payogenā means with an effort of drinking by making it one continuous flow without making a pause. ‘‘Mukhagataṃ vinā’’ti means it is stated that if the pāda is filled only by what is in the throat, it has entered inside the throat. It is stated that it is filled by what is in the mouth, after separating what is in the mouth from what is in the container, when the lips are closed. For one who drinks by sucking with bamboo tubes, etc., it is stated that it is filled with what is in the tube, after separating what is in the tube from what is in the container, when the end of the tube is covered with a finger. The intention is that this should be understood according to the method stated in the commentaries in the Mahāpaccariya, etc. (pārā. aṭṭha. 1.94), in accordance with the method stated, "either he makes it go into his own container, or he cuts off with his fist" (pārā. 94).

By "ekeneva payogena pītamatte parājayo," if there is half a pāda with just that much of expensive substances such as ghee, etc., it should be understood that there is a pārājika even if the continuous flow is broken with just one gulp with the mouth or ghee, etc., in the container, even when the pot is poured into one's own container and it is cut off in the container.

58. By "dhuranikkhepaṃ katvā punappunaṃ pivantassa na parājayo," it is stated by implication that there is a pārājika for repeatedly drinking without making a pause. It should be understood that there is a pārājika for one who repeatedly takes with the mouth or takes with leaves, etc., without making a pause and drinks an amount filling half a pāda.

59-60. Sace khipati theyyacittoti sambandho. Yaṃ kiñci bhaṇḍaka means any kind of goods such as dukūla cloth, sāṭaka, pieces of leather, etc., suitable for soaking in oil. Telakumbhiyaṃ is obtained for another. Taṃ means that deposited goods. Dhuva means certainly. Tāvade vinassatīti sambandho. Tāvade means at that very moment. In which moment? He says, ‘‘hatthato muttamatte’’, the intention is that because it is a previous effort not reaching the time of soaking in the oil, it happens first. Vinassatī means he reaches the destruction of morality. Āviñjetvā means after pouring it out. Gāḷetī means he causes it to drip. Some read "Sāḷetī," that is the same meaning. Sāḷa is a root meaning to flow. Tathā means "theyyacitto vinassatī," he pulls it; it is said that there is a pārājika for one who does this with a thieving mind.

61. Knowing that the oil would be poured out, he places the foot-washing oil-drinking cloth etc. into the empty container with the intention of theft. The opinion of the Great Commentary, which indicates that "defeat occurs when it is drunk," is rejected by the emphatic word "Uddharantova" ("even while taking it out"). Dhaṃsito means "he is brought down, like a tree from the Dispensation; the intention is that he has incurred a Pārājika offense." "Theyyacitto" (with the intention of theft) is to be connected by bringing in "tathā" (thus) for the sake of drawing it out. By this, it is shown that there is no offense for one who, with a pure mind, puts cloth etc. in an empty container for the sake of protecting it, and then takes it out after oil has been poured over it, without anyone else looking at it.

62. Tattheva means in the same place where it is. Bhindato means breaking it by striking it with a stone etc. without moving it from its place, without intending to move it from its place, like a monk who burns grass. They also say, "breaking it by the power of a mantra or medicine." Chaḍḍentassā means even if he does not intend to throw it away, but carelessly pours sand or water into a full oil pot etc. and empties it. They say, "causing it to drip by placing a water dipper facing the pot." Even if there is an intention to move it from its place, there is no Pārājika offense due to the absence of the intention of theft; however, there is liability for the value of the item. Jhāpentassā means burning it by throwing wood into it. Aparibhogaṃ karontassā means making it unusable by pouring urine, excrement, etc. on it. Dukkaṭa means in all four instances of breaking etc., padabhājaniyaṃ (according to the word analysis), only a dukkaṭa offense results.

Explanation of the Section on Things on the Ground.

63. Now, to show the judgment regarding things on land, he says "ṭhapitaṃ" ("placed") etc. Here, pattharitvā means spreading out. Here, the word ca has the meaning of including what has not been said; therefore, the judgment regarding piled-up grain etc. on land can be understood according to the judgment stated regarding the Nimikumbhi, so it includes that which was not stated in terms of its form. Attharaṇādikaṃ means spreading out etc. Veṭhetvā uddharantassā means for one who rolls it up according to the method of gathering creepers, rolls it up and lifts it. Mutte ṭhānā means when it is released, even as little as a hair's breadth from the place where it was standing. Parābhavo means he is fallen from the Dispensation.

64. Having shown the judgment regarding gathering and taking things like cloth etc. that have been spread out and placed, he now shows the judgment regarding dragging it horizontally, "orimantenā" ("by the near edge") etc. Pi, vā only include another way. Ujukaṃ kaḍḍhatopi vā means that even if one drags cloth etc. that has been spread out and placed straight in one direction out of the four directions, there is a Pārājika offense. When is that? Here also, the connection is that a Pārājika offense occurs when the opportunity touched by the near edge is crossed by the far edge. Orimantena phuṭṭhamokāsa means the place touched by the edge of one's own standing direction when taking and dragging it. Pārimantato means by the far edge; the suffix to is in the sense of instrument.

Thalaṃ (land) means covered and uncovered ground, the surface of a palace, the surface of a mountain, etc.; goods such as grain etc. that are on it are called thalaṭṭhaṃ (things on land). Here, the judgment should be understood everywhere in the manner stated.

Explanation of the Section on Things on Land.

65-6. Paricchedā means boundaries of the place. The rest is easy to understand.

67-8. Khegata means gone into the sky. Assā means of a peacock. Ta means that peacock.

69. Ṭhānā means the six kinds of places as specifically defined. Tassā is to be connected with frightening the peacock. Tassā can also mean the thullaccaya offense declared for the monk.

70. Having taken pebbles etc. in his hand and frightened the peacock with such actions, he removes it from its standing place. Attano ṭhānā means from the peacock's own six kinds of places. Sayaṃ ṭhānā means from the monk's own place, which means from his state of being a samaṇa.

71-2. Now, to explain the removal from its place that was shown by "if he moves the peacock from its place," he says "phuṭṭhokāsa" ("the place touched") etc.

73. Kare nilīyatī means it sits on the palm of the outstretched hand.

75. Uḍḍetvā means having flown up into the sky.

76. Aṅge nilīnaṃ means nestled on a part of the body such as the shoulder. Pāde means on its own first lifted foot. On the dutiye (second) foot.

77. Pādānaṃ means of the two feet. Kalāpassā means of the tip of the tail that is touching the ground.

78. Tato pathavito means from the area of ground supported by three limbs; not from the first, because there is a dukkaṭa offense there; not from the second, because there is a thullaccaya offense there; but it is said that from the third, a Pārājika offense occurs when it is moved even a hair's breadth from its place.

To this extent –

"If he lifts a peacock standing in a cage, together with the cage, it is a Pārājika offense. But if it is worth less than a pāda, it should be done according to the value in every case. If, with the intention of theft, he takes a peacock roaming inside a building out to outside the building by means of its feet, and it crosses the boundary of the doorway, it is a Pārājika offense. The enclosure where a strong bull is kept is its place, just like the enclosure. But it is a Pārājika offense even if he takes it into the sky while it is inside the building, having taken it with his hand. If it is roaming inside a village and he crosses the boundary of the village, it is a Pārājika offense. But if it goes out by itself and roams in the vicinity of the village or the vicinity of the property, and with the intention of theft, he frightens it with a stick or potsherd and makes it go towards the forest, and the peacock flies up and hides inside the village or inside the property or on the roof, he protects it. But if it flies or goes towards the forest, if there is no intention of ‘I will take it after making it enter the forest,’ a Pārājika offense occurs as soon as it rises even a hair's breadth from the ground or on the second foot-movement. Why? Because its standing place is its place when it is going out from the village" (pārā. aṭṭha. 1.96) –

The judgment that comes in the Commentary should be understood as illustrated. And this same judgment should be seen in the case of other people's birds such as partridges etc.

79. Patte means in the bowl that is standing at the door, in the bowl that is in the monk's hand. Tassa means of the thief.

80. Anuddharitvāvā means without lifting up the gold etc. that has fallen into the bowl with his hand, a thullaccaya offense on the first foot-movement is not stated, since it is implied.

81. Hatthe means on the palm of the hand. Vatthe means on the robe. Matthake means on the head. The shortening of the ā sound to a is due to the meter of the verse. Patiṭṭhitaṃ means fallen. Taṃ means that piece of gold etc. that is being cut. If he takes hold with his hand of one going in the sky or one falling, the place where it stands in the hand that has taken hold is its place; a Pārājika offense occurs for one who removes it even a hair's breadth from there. Similarly, this same method applies even when it has fallen on cloth etc.

Explanation of the Section on Things in the Air.

82. Mañcapīṭhādīsu means here, the word ādi includes things like bed canopies, etc., which are similar to beds and chairs and are aerial. Āmāsampī means cloth etc. that can be touched by hand or body. Anāmāsampī means gold etc. that cannot be touched in that way. Āmasantassā means of one who touches it with hands etc. ‘‘Dukkaṭa’’ means by this, he extends it, saying that the thullaccaya offense for frightening and the Pārājika offense for moving from its place can be understood in the manner stated below in the section on things on land. However, the determination of the place is in terms of the four legs for one who lifts up the bed etc.; for one who takes only what is on it, it should be understood in terms of the four leg-ends of the bed for a stiff cloth smeared with dirt that is touching the four leg-ends but not touching the middle, or in terms of the pegs for one touching the pegs.

83. Vaṃse means on a clothes-hanger; by this, tree branches, sticks, skewers, ropes, etc. placed for the purpose of putting clothes on are indicated. Orato means from the direction facing himself. Bhogaṃ means having gathered up the robe, the middle part of it that is bent over and placed. Antaṃ means bent over and made into one, or the end of both. Pārato katvā means having made it on the far side from the hanger.

84. Cīvarena phuṭṭhokāso means the place touched by the robe. Tassā means of that robe placed in that way. "That entire clothes-hanger is not its place" – the connection is that this is the opinion.

85-6. The connection is that it is a cuti when the place touched by the near edge is crossed. When, with the intention of theft, he drags the folded robe toward himself, a cuti occurs when he crosses the end of the place on the clothes-hanger touched by the robe in the direction of his standing with the other edge. The connection is that a cuti occurs when the place touched by the robe in the direction of the wall is crossed by the near edge. Itarenā means by the end of the robe touching the clothes-hanger on the wall side. Phuṭṭhaṃ means the place on the clothes-hanger that is touched. Orimantenā means by the part of the robe touching the clothes-hanger in the direction of his standing. Atikkāmayato means for one who crosses even a hair's breadth.

‘‘dakkhiṇantenā’’ ("by the right end") etc. Punā means or else. The connection is that it is a cuti when the place touched by the right end is crossed by the left end. The meaning is that for one standing facing the robe in order to steal the robe, a Pārājika offense occurs when he crosses the place where the robe is standing, which is touched by the tip of the robe on his right side, with the end of the robe on the left side. The connection is that it is a cuti when the place touched by the left end is crossed by the other end. Vāmantena phuṭṭhaṭṭhānaṃ means the place where the robe is standing, which is touched by the end of the robe on the left side of one standing facing the robe. Itarena means when the end of the robe on the right side crosses it, cuti (falling away) means a Pārājika offense occurs.

87. Vaṃsato means from the part of the clothes-hanger that is touching the robe. "Kesaggamatta" ("a hair's breadth") is written in some books; that should not be taken. Because it is in the same case as the nominative singular ‘‘Ukkhitte’’ ("when it is lifted up"), it is not proper to have it be in the nominative singular case in each instance. In some texts, the reading "kesaggamatte ukkhitte" ("when it is lifted up by a hair's breadth") is seen, and that is authoritative.

88. The connection is that he incurs a thullaccaya offense when he loosens it. The meaning is that one who wants to take a robe tied to a clothes-hanger with a rope, whether it is touching or not touching, incurs a thullaccaya offense when, with the intention of theft, he loosens the tying. Mutte means as soon as it is released. The intention is that he incurs a Pārājika offense because of falling away from its place.

89. Veṭhetvā means here, it is obtained from the implication that "it is only the clothes-hanger." The connection is that this is the method for a monk who unwraps a robe that has been wrapped around a clothes-hanger and placed there. Nibbeṭhentassā means for one who unwraps it. Ayaṃ nayo means he extends the method stated previously, "a thullaccaya offense for one who is unwrapping it, a Pārājika offense when it is unwrapped." The connection is that this is also the method for one who is cutting a ring. And the words "bhikkhuno, vaṃse, ṭhapitaṃ, cīvaraṃ" ("a monk's robe placed on a clothes-hanger") should be brought in and connected. Just as a Pārājika offense occurs when a robe-ring placed on a clothes-hanger falls away from its place as soon as it is cut, so for a monk who is cutting it, there is a thullaccaya offense when he is cutting it, and a Pārājika offense when it is cut. Mocentassāpyayaṃ nayo means here also, the words beginning with "bhikkhuno" should be connected with the word "valaya" ("ring"). The thullaccaya and Pārājika offenses for one who is loosening a robe-ring placed on a clothes-hanger are the same as those stated previously.

The api particle, when combining the two previously stated methods, while the other api particle combines the unstated without an intervening difference in meaning, thereby combines the unstated meaning; thus, it encompasses the two methods: "either makes it go into the sky or takes it out." Just as a necklace or bracelet of treasure, having been placed at the root of a tree, is kept without being touched anywhere, so too, whether one makes the valaya (ring) on the robe go into the sky without touching it anywhere on the robe support, or whether one takes it outside the tip of the robe support, a thullaccaya or pārājika is to be understood in the manner already stated; thus, it encompasses these very instances. Among these four alternatives—"either cuts the ring, or releases it, or makes the ring go into the sky, or takes it out"—even without doing any one of them in that way, if one moves the robe-ring around on the robe support, causing it to rub back and forth, the entire robe support is a place [of contact] for the robe-ring, thus it should be understood that it shows, in a way that exceeds what was said, that "there is no moving from its place."

90. In "ṭhapitassa hi," by bringing in the particle hi, which indicates well-knownness, and connecting it as "just like on the robe, hi," and by bringing in the particle tu, which indicates a distinction in meaning, it should be connected as "but of that which is placed." Alternatively, since particles have multiple meanings, the particle hi should be connected to indicate distinction in meaning for those already situated in their respective places, and the particle tu should be connected to indicate well-knownness. The interpretation should be understood thus. However, the interpretation of the robe that has been spread out lengthwise or widthwise and placed on the robe support has been stated to be like the interpretation of the robe that has been gathered up and placed on the robe support, and its meaning should be understood in the manner stated in the three verses, "by the inner edge…pe…it becomes a pārājika."

91. "Sikkāya" means in the support of a hanging net. "Yaṃ bhaṇḍakaṃ" is a connection. "Pakkhipitvā" means having placed into. "Laggitaṃ hoti" means it is hanging. In the alternative "sikkāto taṃ haranto vā cuto" (or cut off from that which is hanging), moving from the place [of contact] should be understood in terms of the place touched by the hanging net. In the second alternative, if there is a place touched on the side of the wall at the place of binding on the hanging net, then moving from the place [of contact] should be understood based on that.

92-3. "Kuntādī": The ādi (etc.) includes long objects like a bhindivāla. Deer horns or stakes arranged in order on a wall like a taṭṭikākhāṇukā (a rack or frame for holding pots) are called nāgadantā (wall pegs). "Agge vā" means either at the tip of the spearhead. "Bunde vā" means either at the base of the spear-shaft. "Parikaḍḍhato" means pulling directly.

Phuṭṭhokāsaṃ: (If) the place touched on each and every wall-peg is exceeded, losing by the breadth of a hair is related, meaning that a pārājika occurs if even the breadth of a hair is exceeded, abandoning the place that was placed. It should be understood as losing due to a gap the size of a hair, meaning that even the breadth of a hair is a cause for removal, thus a pārājika occurs.

94-5. Having thus shown the interpretation for pulling lengthwise and lifting up, to show the interpretation for pulling sideways and moving it away, he says "pākārābhimukho," etc. "Ākaḍḍhati" means he pulls towards the place where he is standing. "Orimantaphuṭṭhokāsaṃ" means the place touched by the inner edge, meaning the place touched by the spear-shaft on his side. Here, in the connection of the act of transgression, with the occasion of the possessive case, it is a dative of purpose. "In the application of a transitive verb, the dative of purpose is shown in Magadhi usage, only the accusative is the dative of purpose," some say, this is similar to Kaccāyana's grammar. "Itarantaccaye" means the transgression done by the other, itarantaccayo, a middle-term-omission compound, meaning having transgressed in what should be done by the outer edge. "Kesaggena cuto" should be connected. The meaning is just as has been stated.

Parato pellantassā: for one who, having made it face away, moves it, meaning having made it face the side of the wall, presses it. "Tathevā" means "cut by a hair," he pulls. "Ṭhapitepi ca kuntādimhi ayaṃ nayo" should be connected. The meaning is that this same method of interpretation should be stated by way of "kesaggenā" etc.

96. Of that bhikkhu who is shaking a tāla fruit, if an object worth five māsakas is filled by yena (which) fruit, a pārājika occurs when tasmiṃ (that) fruit is released from its attachment. This should be connected.

97. Tālassa piṇḍiṃ chindati: He cuts off the core of the tāla fruit. The method stated below, that "a pārājika occurs for him when that which fills an object is cut off," should also be applied here to the extent that it is cut. If the tāla core is in the sky, then the base of the core is the place [of contact]. If it is resting leaning against a leaf stalk or a leaf, then having taken the base of the core together with the place where it is resting, having known the change in place, a pārājika should be seen by moving from the place [of contact]. Eseva nayo: The method just as has been stated, "a pārājika occurs for him when that which fills an object is released from its attachment." In all these places, due to the transgression of a pārājika, in the immediate usage before the main action, a thullaccaya; and in the concurrent usage, a dukkaṭa in the place of a pācittiya; and even before that usage, a pācittiya and a dukkaṭa in the place of a pācittiya; and in the remaining usages such as going for a second search, etc., a dukkaṭa should be understood by those who are not confused, since the beginning is un-given taking.

Vehāsaṭṭhakathāvaṇṇanā.

98. The connection is that he goes to the place of the treasure in the water. For one who is going to the place of the treasure in shallow water by way of steps, a dukkaṭaṃ occurs at each step, in the usage before [the main action]. This should be connected. Gambhīre pana tathā: He reiterates what was said, that "a dukkaṭa occurs for one who is going by way of steps." Gacchato: For one who is swimming, without moving his hands, by counting the steps; and for one who is striving with his hands, this "by way of steps" should be taken as a characteristic, and dukkaṭas should be understood by counting the times he uses his hands, by counting the steps. Therefore, it was said aṭṭhakathāyaṃ (in the commentary): "For one who is using his hands or feet in deep water, a dukkaṭa occurs with each usage, by the times he uses his hands or by the times he uses his feet" (pārā. aṭṭha. 1.98).

Ummujjanādisū: Here, the ādi (etc.) includes diving. Here too, since "tathā" (thus) is continuing to apply, this meaning that a dukkaṭa occurs with each usage should be understood. It has been said that even in diving and emerging for the purpose of taking the buried pot, there is only a dukkaṭa by the times he uses his hands, by the times he uses his feet, and by the times he uses his hands and feet. Therefore, aṭṭhakathāyaṃ (in the commentary) says: "This same method applies to diving and emerging for the purpose of taking the pot" (pārā. aṭṭha. 1.98).

From the statement in this verse that "a dukkaṭa occurs for one who is going to the place of the treasure," it is known by way of exclusion that there is no offense for one who, while going in that way, becomes frightened by seeing a fierce water snake or fish and runs away, since that going is not for that purpose. Here, since it is possible to discern in the manner stated, regarding the pot of treasure, the pācittiya and the pācittiya together with a dukkaṭa in the place of a pācittiya in all usages such as the second search etc.; and a pure dukkaṭa in the remaining usages; and a dukkaṭa for not touching in the sharing of food at the time of concurrent usage; and a thullaccaya for agitating; and a pārājika for moving from the place [of contact], it should be seen that it was not stated. There, the change of place is fivefold; here, the distinction for these is that it is sixfold together with the downward direction, since it is possible to force it down and lower it.

99. Tattha jātakapupphesū: Among those lotus and other flowers that have grown in that water, the locative is used to specify. Yena pupphenā: That which should be specified. Chindato: Here, one should take the meaning in the past tense as "having been cut," not taking the meaning in the present tense. If it is taken thus, since there is an unbroken continuation of the final usage, and since the word pārājika is inappropriate due to the gravity of thullaccaya and contradictory to the object, to show that there is no pārājika even if only the layer of bark next to the flower stalk of this very last flower is uncut at the time of cutting it, and since the method that will be stated immediately after, "if he protects even one stalk…pe…", is contradictory, and also to show this interpretation, and since the statement in the aṭṭhakathā (commentary), written as "a pārājika occurs when that flower by which an object is filled is cut" (pārā. aṭṭha. 1.98), is contradictory, one should only take the past tense, not taking the present tense, thus it should be seen that it was stated with the designation of present tense near the present tense, in the past, just as in the answer to the question "when did Devadatta come?" is "here I come, do not pierce me as I am coming."

100. Since it was stated distinctly as "uppalajātiyā" (of the lotus type), by "padumajātiyā" (of the paduma type), it should be seen that the aṭṭhakathā (commentary) method is included that "but for those of the paduma type, even if the thread inside is uncut when the stalk is cut, he protects" (pārā. aṭṭha. 1.98). Ekanāḷassa vā passe: It should be understood that it was said for the ease of composing the verse, when it should have been said "nāḷassa ekapasse" (on one side of the stalk). Tato: From that stalk.

101. Since the interpretation for bunches of flowers tied together will be stated, it should be taken as being about chinditvā ṭhapitesū (those that have been cut and placed) as not tied together. Pubbe vuttanayenā: According to the interpretation stated earlier for those flowers grown in that very place. The distinction here in the connection is that a pārājika occurs as soon as it is taken, not saying, "when that flower by which it is filled is cut."

102. Bhārabaddhāni means having made a bundle and tied it, a middle-term-omission compound. Pupphānī: Lotus and other flowers worth a foot. Chasvākāresū: In these six directions—the four directions together with the downward direction since they are able to be submerged in water, and upwards—the locative is used to specify. Kenaci ākārenā: A showing of what should be specified. Since it is the most effective means of moving from the place, the instrumental case is indeed the instrumental case. Nassati: By losing the flower's worth a foot, having incurred a pārājika by moving it from its place, having destroyed the sīla of the Pātimokkha restraint, which is the foundation for all mundane and supramundane qualities without remainder, he dies himself by way of the death of qualities, this is the meaning.

103. Pupphānaṃ kalāpaṃ: A bundle of lotus and other flowers worth a foot. Udakaṃ cāletvā: Having stirred the water such that a wave arises. Pupphaṭṭhānā: From the place where the flowers are situated. Cāveti: He moves the bundle even by the breadth of a hair. In some books, a reading is seen: "Pupphaṃ ṭhānā cāveti". Since only the bundle of flowers has been taken, the former should be taken.

104. "Ettha gataṃ gahessāmī": The connection is with the rest of the reading. Parikappeti: Having delimited the place as "I will take that which has gone here," he imagines. Rakkhati: That imagination protects that bhikkhu from the offense of a pārājika, even if there is moving from the place [of contact]. Gataṭṭhānā: The separation is gataṃ sampattañca taṃ ṭhānañca (the place which has gone to and reached). "Uddharanto": "Pupphānaṃ kalāpaṃ" (bundle of flowers) should be brought in and connected with this. There is also a reading "kataṭṭhānā," the connection is katā pupphānaṃ ṭhānā uddharanto (lifting up the flowers from the place that was made). Having stirred the water, having raised up waves, due to the impact of the waves, he is moving the bundle of flowers, which has reached the place that was imagined on the surface of the water, from the place where it is situated, even by the breadth of a hair. "Ṭhānā" (from the place) should be connected with "bhaṭṭho". Bhaṭṭho nāma pavuccatī: He is said to have fallen from the place where the sprout of all the qualities, known as the sīla of the Pātimokkha restraint, which is being maintained by himself, has been produced.

105. Jalato accuggatassā: Here, "pupphassā" (of the flower) is obtained by implication. The entire water is the place [of contact] for a flower that is raised very high from the surface of the water, it has been said that all the water standing touching with the flower stalk from the surface of the mud up to the surface of the water is the place [of contact]. Uppāṭetvā: Having pulled up the tip of the flower, having squeezed it. Tato: From that entire mass of water that is the place [of contact] for the flower. Ujuṃ: Having made it straight. Uddharato: For one who is pulling it up.

106. Nāḷante: At the root-tip of the stalk of the flower that has been pulled up. Jalato: From the surface of the water. The connection with the rest of the reading should be made as "having made a gap the breadth of a hair as soon as it is released." The statement of "Jalato" twice in the first and third lines should be understood as not being a fault of repetition, since it was stated by way of a figure of speech with the partial repetition of a word, even without a difference in meaning. "Muttamatte, amutte" should also be connected, or it should be understood that the meanings are stated distinctly in both instances. Tasmiṃ nāḷanteti sambandho.

107.Tassa: Having bent and uprooted it. The same judgment applies to one uprooted along with its clump. Here, however, the removal of flowers, leaves, stalks, etc., from the root onwards, from their original position should be understood as moving from their place. Thus, it should be understood that while uprooting flowers etc., there is a dukkaṭa due to the effort involved, along with a pārājika for destroying plant life.

108-9.Because of the statement regarding equipment for catching fish, such as hooks, and because the judgment regarding fish in water will be stated, macche means the catching of living fish. Or, by way of implication, or by the word vā (or) implying the inclusion of what has not been said, it should be seen that equipment for killing fish, such as throwing sticks, are also included. Vatthū means the foot. Tasmiṃ macche: in that fish. Uddhaṭoyeva uddhaṭamatto: the fish is raised; in that (state). Jalā: it is said that even if a hair's breadth is removed from the water, it is considered raised.

110.He says, "ṭhānaṃ salilajānaṃ hī (the place of aquatics is indeed)," etc., why is it stated that the entire water is the place, instead of considering the position of the fish itself as its place, as with flowers? Salilajā means born in the water, and in this context, it refers to fish. Words express specific meanings due to the context, subject matter, sound, proximity, etc. Hī means it is well-known. Kevalaṃ means only, for emphasis; it is said to be only water. By this, external water is excluded. Because the entire water is the place, therefore, the connection should be understood as a cause-and-effect relationship: one who removes an aquatic creature from its watery place commits a pārājika. Pārājikā: one falls, defeats. Pārājiko: is the offense; a person who has that offense.

111.Nīraṃ: water. Vārijo: born in water; in this context, it refers to fish. By this same reasoning, fish that leap into the air, and turtles etc. that emerge onto land for foraging, are implied. The judgment regarding the taking of these should be understood in the manner stated in the discussion of creatures in the air and on land. Bhaṇḍagghena viniddise: meaning, he should state the dukkaṭa, thullaccaya, or pārājika offenses based on the value of the item, which is the object of the offense.

112.Taḷāke: in a pond; by this, reservoirs of water like tanks, lotus ponds, and puddles are included. Nadiyā: in a river; by this, mountain streams etc. are included. Ninne: in a depression. Macchavisaṃ nāmā: here, the word nāma (named) is in the sense of a designation. Macchavisa-named should be seen as madanaphala etc. Gate: when the poisoned bait, the fish-killing bait, is brought.

114.Sāmikesū: in the fish owners, having applied poison to the baits. Āharantesū: when they are bringing or having brought. Bhaṇḍadeyyaṃ: is the resolution of the compound of bhaṇḍaṃ (goods) and deyyañca (to be given), meaning one must give either the stolen item itself or goods of equivalent value.

115.Macche: a dead fish. Sese: a dying fish.

116.Amatesugahitesūti, it is obtained in this context; this locative expresses reason. Anāpattiṃ vadantī: they say there is no offense of stealing; there is a pācittiya for causing death. And this judgment should be understood in the case of unguarded and unprotected, ownerless ponds etc.

Explanation of the Section on Water Creatures.

117.Nāva: here, from the statement, "nāvā nāma yāya taratī (a boat is that by which one crosses over)," (pārā. 99) it should be understood as anything suitable for crossing water, even a single floating raft of split bamboo or reeds. Nāvaṭṭhaṃnāmabhaṇḍaṃ: any item on a boat, whether attached to the senses or not. ‘‘Thenetvā gaṇhissāmī’’: by this, he makes known the meaning of "with the intention of stealing." Pāduddhāre: at each step while going for the sake of a second search etc. Dosā: are dukkaṭa offenses. Vuttā: "nāvaṭṭhaṃ bhaṇḍaṃ avaharissāmī’ti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā (if, with the intention of stealing an item from a boat, he searches a second time or goes, there is an offense of dukkaṭa)," (pārā. 99) it is stated by the Blessed One in the padabhājaniyaṃ; by this, it should be understood that the dukkaṭas of the preliminary act and the concurrent act, the thullaccaya for causing movement, and the pārājika for moving from the place, are shown by way of implication.

118.Caṇḍasote: in a swiftly flowing current of water; by "caṇḍasote," the reason for the demarcation of the place stated as "bandhanameva ṭhāna (the mooring is the place)" is shown, since it indicates a state of instability due to the natural current without any binding. Because it is moored in a swift current, therefore, it is said that only the mooring is considered the place. Tasmiṃ: in that mooring. Dhīrā: wise vinaya masters.

119-120.‘‘Niccale udake nāva-mabandhanamavaṭṭhita (a boat is moored by a mooring in still water)’’: by this, he shows the reason for the possibility of determining the place in six ways. Tassa pārājikanti sambandho: that is a pārājika to him who drags the boat. Punapi kiṃ karontoti āha: Again, what is he doing? He says, ‘‘ekenantena samphuṭṭha’’ntiādi (touched on one side), etc. Taṃ nāvaṃ atikkāmayatoti sambandho: It is related to crossing that boat. Here also, the meaning should be connected in the past tense as "having dragged, having crossed." What should be stated here is the same as the manner stated below.

121.Having shown the judgment for dragging on all four sides in this way, now, in order to show the judgment for lifting up and submerging, he says ‘‘tathā’’tiādi (likewise), etc. Tathā: tassa pārājika (that is a pārājika) is drawn in. Kasmiṃ kāleti āha: In what circumstance? He says ‘‘uddhaṃ kesaggamattampī’’tiādi (even a hair’s breadth upwards), etc. Adhonāvātalaṃ: below the bottom of the boat; that which is below the bottom of the boat; in that, by releasing even a hair's breadth from the water, this is the connection. Tena phuṭṭhaṃ kesaggamattampi mukhavaṭṭiyā vimociteti yojanā: The connection is that even a hair's breadth touched by it is released by the mouth rim. Tenā: by that, it should be understood that even a hair's breadth touched by the water touching the bottom of the boat is released by the mouth rim, which is the instrument.

122.However, yānāvā (that boat) which is tied to the bank and placed in still water, tassānāvāyaṭhānaṃ: the place of that boat bandhanañca ṭhitokāso cāti dvidhā mataṃ: is considered to be twofold: the mooring and the location where it is placed.

123.Pubbaṃ: First, it is related that there is a thullaccaya when the mooring is released first. Kenacupāyenā: by any method; ‘‘purato pacchato vāpī’’tiādikkamena yathāvuttopāyachakkesu yena kenaci upāyenāti attho: meaning, by any of the six methods stated in order, beginning with "from the front or the back." Ṭhānā cāveti: he moves the boat from its place.

124.Paṭhamaṃ ṭhānā cāvetvā: having first moved the boat from its placed position in one of the six ways stated, beginning with "from the front or the back." Eseva ca nayo: this same method nāvāya paṭhamaṃ ṭhitaṭṭhānato cāvane thullaccayaṃ, pacchā bandhanamocane pārājikanti eseva nayo netabboti attho: meaning, this same method should be applied: thullaccaya for moving the boat from its initial placed position, and pārājika for releasing the mooring afterwards. Ettha ca, here, "tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni, taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo’’ti (pārā. 99)aṭṭhakathāyaṃ vuttavinicchayo saṅgahito: the judgment stated in the commentary, "for a boat tied to the bank and placed in still water, there are two places: the mooring and the location where it is placed; if he first releases it from the mooring, it is a thullaccaya; afterwards, if he moves it from the place by one of the six means, it is a pārājika; even if he first moves it from the place and afterwards releases the mooring, it is the same method," is included. Since the dukkaṭa and thullaccaya for touching and causing movement can be known in the same way as stated below in the case of the pot, they are not stated; it should be understood that it is the same above as well.

125.Ussāretvā: having raised it up, having lifted it from the water onto the land. Nikujjitvā: having turned it upside down. Thale ṭhapitāya nāvāya mukhavaṭṭiyā phuṭṭhokāso eva ṭhānanti yojanā: The connection is that for a boat placed on land, the place is only the space touched by the rim of the boat. Hī: is a distinction; by that, it indicates a distinction that has been stated for a boat that is on land from one that is in the water.

126.Here, since lowering it down is not possible, in order to show the movement from the place in terms of the other five modes, he says ‘‘ñeyyo’’tiādi (should be known), etc. Yato kutocī: from wherever; tiriyaṃ catassannaṃ, uparidisāya ca vasena yaṃ kiñci disābhimukhaṃ kesaggamattampi atikkamento: meaning, in whatever direction facing any direction, even a hair's breadth, passing beyond, in terms of the four transverse directions and the upward direction.

127.Ukkujjitāyapī: even for one placed upside down. Ghaṭikānaṃ: of wooden pieces. ‘‘Tathā’’ti iminā ‘‘ñeyyo ṭhānaparicchedo’’tiādinā vuttanayaṃ atidisati: By ‘‘tathā’’ (likewise), he extends the meaning as stated in "the demarcation of the place should be known," etc. So pana ukkujjitvā bhūmiyaṃ ṭhapitanāvāya yujjati: But that applies to a boat placed upside down on the ground. Ghaṭikānaṃ upari ṭhapitāya pana nāgadantesu ṭhapitakunte vuttavinicchayo yujjati: However, for one placed on top of wooden pieces, the judgment stated for a carriage placed on pegs applies.

128.‘‘Theyyā’’: this is a qualifier of ‘‘pājentassā’’ (to one who propels). Titthe: in the water near the landing place. Arittenā: with an oar. Phiyenā: with a paddle. Pājentassā: to one who sends forth, propels. ‘‘Taṃ pājetī’’tipi pāṭho dissati,taṃnāvaṃ yopājeti,tassaparājayoti attho: ‘‘Taṃ pājetī’’ (he propels that) is also seen as a reading; taṃ (that) nāvaṃ (boat) yo (who) pājeti (propels), tassa (to him) parājayoti attho: meaning, there is a pārājika.

129-30.Chattaṃ: a sunshade. Paṇāmetvā: having turned it so that it catches the wind. Ussāpetvāva cīvaraṃ: or having raised up the robe upwards. Gāthāchandavasena ‘va’iti rassattaṃ: ‘va’ is shortened due to the meter of the verse. Laṅkārasadisaṃ: similar to a stretched cloth. Samīraṇaṃ: the wind. Na doso tassa vijjatī: this is stated in terms of a boat carried by the wind that comes afterwards when he is doing so when the wind is not present. However, it should be seen that there is an offense for one doing so when the wind is blowing.

131-2.Sayameva upāgatanti sambandho: It is related to arriving by itself. Gāmasamīpe titthaṃ: A landing place near a village is gāmatitthaṃ. Taṃ: that boat. Ṭhānā: from the place where it is, having gone by the wind caught by the umbrella or robe, at the landing place near the village. Acālento: even without causing movement; by this, he shows the absence of even a thullaccaya. ‘‘Acāvento’’tipi pāṭho, ṭhitaṭṭhānato kesaggamattampi anapanentoti attho, iminā pārājikābhāvaṃ dasseti: ‘‘Acāvento’’ (not causing to move) is also a reading; meaning, without removing even a hair's breadth from the placed position; by this, he shows the absence of a pārājika. Kiṇitvā: having bought it for a price. Sayameva ca gacchantinti etthaca-kāro कर्तव्यन्तरसमुच्चये: In Sayameva ca gacchanti (and it goes by itself), the particle ca is for including another statement. Tathā paṇāmitachattena vā ussāpitacīvarena vā gahitavātena attanā gacchantiṃ: Likewise, it is going by itself due to the wind caught by the umbrella that has been turned, or by the robe that has been raised up. Ṭhānā cāvetī: he moves it from the place of going by directing it towards the direction he desires for the purpose of propelling.

Explanation of the Section on Boats.

133-4.Yanti etenātiyānaṃ: That by which they go is a vehicle. Ramayatītiratho: That which delights is a chariot. Vahati, vuyhati, vahanti etenāti vāvayhaṃ: Or, that which carries, is carried, or by which they carry is a conveyance. "Upari maṇḍapasadisaṃ padaracchannaṃ, sabbapāliguṇṭhimaṃ vā chādetvā (having covered the top with a covering of woven reeds similar to a pavilion, or having covered it entirely with Pāli cloth)," (pārā. aṭṭha. 1.100) a cart made in the manner stated in the aṭṭhakathā is called a vayha. Sandamānikā: a type of vehicle made in the manner stated in the aṭṭhakathā: "ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā (having placed railings made of gold, silver, etc. on both sides, a sandamānikā is made in the style of Garuda's wings)," (pārā. aṭṭha. 1.100).Ṭhānā cāvanayogasmiṃ: in the application of moving from the place.

135-6.Dasaṭṭhānācāvanavasena pārājikaṃ vadantehi paṭhamaṃ ṭhānabhedassa ñātabbattā taṃ dassetvā āpattibhedaṃ dassetumāha: Because those who state a pārājika in terms of moving from ten places must first know the distinction of places, he shows that and then says in order to show the distinction of offenses ‘‘yānassa dukayuttassā’’tiādi (of a vehicle yoked with a pair), etc. Dukayuttassā: dukaṃ goyugaṃ yuttassa yassāti, yutte yasminti vā viggaho: to which a pair of oxen is yoked, or in which (a pair of oxen) is yoked. Dasa ṭhānānī: ten places; dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti etesaṃ dasannaṃ patiṭṭhitaṭṭhānānaṃ vasena dasa ṭhānāni vadeyyāti attho: meaning, he should state ten places in terms of the ten positions of establishment of these: eight feet of the two oxen and the two wheels. Eteneva nayena catuyuttādiyāne aṭṭhārasāti ṭhānabhedassa nayo dassito hoti: By this same method, the method of distinguishing the places as eighteen etc. in a vehicle yoked with four (oxen) etc. is shown. Yānaṃ pājayato: to one who propels a vehicle such as a cart. ‘‘Dhureti yugāsanne’’ti aṭṭhakathāya gaṇṭhipade vuttaṃ: It is said in the knot-word in the commentary, "dhureti yugāsanne (dhura means near the yoke)." Rathīsāya yugena saddhiṃ bandhanaṭṭhānāsanneti vuttaṃ hoti: It is said to be near the place of binding together with the yoke for the chariot driver. ‘‘Dhura’’nti ca yugasseva nāmaṃ: And ‘‘Dhura’’ is a name for the yoke itself. ‘‘Dhuraṃ chaḍḍetvā, dhuraṃ āropetvā’’ti (pārā. aṭṭha. 1.100)aṭṭhakathāvacanato taṃsahacariyāya sambandhanaṭṭhānampi dhuraṃ nāma: From the statement in the aṭṭhakathā, "having discarded the yoke, having placed the yoke," the place of connection associated with that is also called the yoke. Idha pana gaṅgā-saddo viya gaṅgāsamīpe dhurasamīpe pājakassa nisajjārahaṭṭhāne dhurassa vattamānatā labbhati: Here, however, like the word gaṅgā (Ganges), the application of dhura is obtained in the place near the yoke that is suitable for the driver to sit.

154. In the Vihāra Commentary, vihāra should be taken to mean "pariveṇa or āvāsa" because it is indicative. Saṅghika means belonging to the Saṅgha, because it is given to the bhikkhus dedicating to the Saṅgha of the four directions. Kañcī means small or large. Even if one tries to seize it by force, a pārājika offense is not incurred; this is how the remaining text should be construed. He shows the reason: "because there is no relinquishing of responsibility for all," meaning it is impossible to relinquish responsibility for the entire Saṅgha of the four directions. By saying only "Vihāra" and specifying "Saṅghika," it is stated that a pārājika offense is incurred by seizing a vihāra, etc., given to a group distinguished by reciters of long texts, etc., or to a single individual, because the relinquishing of responsibility is possible. Here, the judgment should be understood like that for an ārāma. It should be understood that the judgment regarding belongings located there is not stated because it can be known in the manner stated for things located on the ground, on a platform, in the sky, and in the air.

Vihāra Commentary Explanation.

155-6. Regarding fields, sīsānī means tendrils. Nidampitvānā means having made it such that just the amount of grain is in hand. Asitenā means with a sickle. Lāyitvā means having cut. In all the action descriptions, "the heads of rice, etc." should be connected. The construction is: when one gathers the heads of rice, etc., having bundled them, if the object is fulfilled when a seed is taken, a pārājika offense is incurred when the binding is released. When one gathers it having cut it with a sickle…pe… it is incurred when the head is taken; when one gathers it having cut it with the hand, it is incurred when what is taken in the fist…pe…. Bīje means in the fruit of vīhi, etc. Vatthu pūratī means it is worth a pādāggha. Muṭṭhiya means a fistful of heads or a fistful of seeds. Bandhanā mocite means when released from the place of binding.

157. Daṇḍo vā means either a vīhi stalk that fulfills the object. "If unsevered, it protects" is the connection. Taco vā means either bark on one side of that stalk; the connection is just "if unsevered, it protects." The word vā, by including the Aṭṭhakathā’s statement (pāci. 239) "vāko," incorporates it. Vāko is the exterior on the stalk or bark. Here too, the construction is, "if the bark is unsevered, it protects." Vīhināḷampi vā means the stalk of rice plants, etc., on which the gathered grain-rice head is placed, it means the inner bark. Dīghanti means if it is long. The word "Anikkhantovā" is related to "daṇḍo." "Tato" is the remainder of the text. The meaning is: if, from that long rice stalk, the seed-bearing rice head stalk is completely cut off and even an amount equal to a hair-tip of the cut edge does not extend outward. Rakkhatī means it protects that bhikkhu from offenses appropriate to a dukkata, thullaccaya, or pārājika object. It means, if released, it does not protect.

In the Aṭṭhakathā: "The rice stalk can be long; as long as the rice-head stalk does not emerge from the inner stalk, it protects. As soon as even the amount of a hair-tip of the stalk emerges at the lower surface of the stalk, it should be valued according to the value of the item" (pārā. 1.104). Similarly, by this very judgment, in the Aṭṭhakathā: "If, at the base of a fistful of rice heads bundled to be cut, the unsevered tips of the rice heads remain tangled together, it protects; if the tangle is untangled and separated, offenses beginning with the pārājika offense as stated occur"; it should be understood that such a judgment is also indicated.

158. Madditvā means having crushed the rice heads. Papphoṭetvā means having winnowed away the husks, etc. The construction is, "he intends, 'I will take the essence from this.'" Ito means from the rice heads. Sāraṃ gaṇhissāmī means "I will take the essential part." The construction is, "if he intends." Rakkhatī means even if one cuts or breaks off with the hand an amount that is adequate to be the object, and having moved it from its place, takes it, as long as the intention is not completed, it protects from offense; this is the meaning.

159. Maddanepī means even in crushing the rice heads. Uddharaṇepī means even in removing the straw. Papphoṭanepī means even in removing the husks and other rubbish. Doso natthī means offenses beginning with the pārājika offense do not occur according to value, but a dukkata offense with each action certainly occurs. Attano…pe… parājayo means once one has done everything according to one's initial intention and has placed it in one's own bowl to take the essential part, the aforementioned pārājika offenses, etc., occur; this is the meaning.

160. Thus far, the four field-related items that were stated to be "an item in a field is placed in a field in four ways: located on the ground, located on a platform, located in the sky, located in the air" (pārā. 104) are similar to what was stated, so setting those aside, now, after showing the judgment regarding what is born there (tatthajātaka), which comes in the Pāḷi as "tatthajātaka," in order to show the judgment regarding a field, which comes as "a field is where early-season grain or late-season grain grows" (pārā. 104), he says "jāna," etc. Jāna means knowing the state of being owned by another. Khīla means either a peg with letters marked on it or another peg of stone, etc. Saṅkāmetī means, intending to make land belonging to another his own, whether the owners see it as such or otherwise, he buries even an amount equal to a hair-tip in such a way that it becomes his own; this is the meaning.

161. When does that state of being a pārājika offense occur for him? He says, "when there is relinquishing of responsibility by the owners." "Hotī" is the remainder of the text. By the word tu, because the specification "or by oneself" is included, the meaning is that the state of being a pārājika offense occurs for him both when there is a relinquishing of responsibility consisting of the owner's state of being without concern, and when there is a relinquishing of responsibility by oneself, thinking "I will not give it to the owner." Evamudīritanti means "even an amount equal to a hair-tip" is what was thus definitively stated.

162. Yā panā means whichever land, however. Tesu means in those two pegs. Ādo thullaccaya means when the first peg is moved, that bhikkhu incurs a thullaccaya offense. Dutiye means when the second peg is moved, a pārājika offense occurs; this is the construction. The judgment regarding two of the boundary pegs among many pegs in a place where pegs should be driven is also stated by this. Here, however, the distinction is that in burying the remaining pegs apart from the two end pegs, and in all actions for those purposes, a dukkata offense occurs.

163-4. The connection is "intending to make it known, 'this is mine.'" Knowing that land belongs to another, intending to take even an amount equal to a hair-tip with the thought of theft, the meaning is "intending to make known to others, 'this much land is mine'," by measuring with a rope or stick. Yehi dvīhi payogehī means by two of the very last actions of stretching the rope or dropping the stick or others. Tesū means a locative of specification.

The word vā in rajjuṃ vāpī, by implying "or a stick" with the word pi said in the manner of additional speech to accumulate what was unsaid, shows the judgment regarding boundaries already stated. Therefore, just as in the judgments regarding rope and stick already stated, for one intending to take even an amount equal to a hair-tip of land belonging to another with the thought of theft, by burying a fence post or making a fence with just a branch, or binding a boundary, or building a wall, or adding dust or clay, in the prior actions, in a situation for a pācittiya offense, there is a pācittiya offense and a dukkata offense, and in the subsequent actions, in the first action there is a thullaccaya offense, and in the final action there is a pārājika offense; it should be seen that such a judgment is also included.

Field Commentary Explanation.

165. Regarding items in a plot of land, etc., vatthaṭṭhassā refers to vattha because it is said in the Padabhājana that "vattha means ārāma-vattha, vihāra-vattha" (pārā. 105). Thus, "vattha" is said to refer to: land prepared for planting flowers, etc., in a park; vacant land in the destruction of previously made parks; land designated for building a vihāra; and the site of a destroyed vihāra. Thus, there are two types of "vattha": a settlement is here, an uparopa or a vihāra is there. Because it is said that "an item in a plot of land is placed in the plot of land in four ways: located on the ground, located on a platform, located in the sky, located in the air" (pārā. 105), there are also these four kinds of items. Thus, what should be called vattha-vatthaṭṭha, combining vattha and vatthaṭṭha, has been shown as vatthaṭṭhassā, by way of a compound with oneness of form in one place and by changing the u-sound to an a-sound; this should be understood. The meaning is: of vattha as the two types already stated, and of vatthaṭṭha as the items. Khettaṭṭhe also means that this same compound should be understood as "in the field and in the items in the field." This same method applies to expressions such as nāvaṭṭha. Gāmaṭṭhepi cā means in the four kinds of items in a village (gāmaṭṭha) stated as "an item in a village is placed in the village in four ways: located on the ground…pe… located in the air" (pārā. 106).

Vatthaṭṭha-Gāmaṭṭha Commentary Explanation.

166. In the Arañña Commentary, the connection of the words "tiṇaṃ vā," etc., is with the word "tatthajātaka." Tatthajātaka means, because "arañña means whatever is possessed by humans" (pārā. aṭṭha. 1.107), whatever is born there, whatever belongs to humans, and whatever is born in a protected wilderness where it should not be taken without the owners' consent. Tiṇaṃ vā means either grass placed by others after cutting, or grass suitable for roofing that one must cut oneself. Paṇṇaṃ vā means leaves such as palm leaves suitable for roofing of this same kind. Lataṃ vā means a vine such as rattan suitable in this same way. However, a vine that is long, and has penetrated or wrapped around a large tree or shrub, does not cause removal even if cut at the base, nor even if cut at the tip. However, when it is cut at both the tip and the base, it causes removal. However, if it is standing having wrapped around, it causes removal as soon as it is released from the tree; this is the distinction here. It should be understood that residual items, such as bark, that the owner has not released the use of are also included by this. Kaṭṭhameva vā means wood. Bhaṇḍaggheneva kātabbo means it should be valued according to the value of the item; here, the meaning of "it should be done according to the value because it is an included cause" should be taken. Therefore, the Aṭṭhakathā says, "bhaṇḍagghena kāretabbo": "it should be valued according to the value of the item." Among items of removed grass, etc., if it is a māsaka or less than a māsaka according to value, there is a dukkata offense. If it is more than a māsaka or less than five māsakas, there is a thullaccaya offense. If it is five māsakas or more than five māsakas, there is a pārājika offense. If he is not subject to a pārājika offense, touching incurs a dukkata offense, and agitating incurs a thullaccaya offense; this is what should be done. Gaṇhanto means removing.

167-74. Now, to show the judgment regarding tree wood stated as "kaṭṭhameva vā," he says "mahagghe," etc. Mahagghe means when it is expensive because it is worth five māsakas or more than five māsakas. Nassatī means even when he cuts it, being of one mind with the thought of theft, he incurs a pārājika offense. The word pi is for emphasis. "Kocipī" means by this, even if it is aged or wet or old, wood that has been planed should certainly not be taken.

Mūle is merely indicative. Because the Aṭṭhakathā says "Agge ca mūle ca chinno hotī" (pārā. aṭṭha. 1.107), it should be understood as "having cut the base and the tip." Addhagata means rotten, decayed, and fallen, it means it has been standing for a long time.

Lakkhaṇeti: "Lakkhaṇa" means having made a mark by cutting the bark on the trunk of a tree to indicate that it is one's own property.Challiyonaddheti: "Challiyonaddhe" means having been completely covered over on all sides by newly grown creepers, so as to be out of sight.Ajjhāvutthañcāti: Here, the word "geha" (house) is understood. The construction is: having made a house and having dwelt in it. The meaning is: having bought the trees by giving payment to the owners of the forest in order to build a house, and having built and used that house with the cut timber.Vinassantañcāti: Here also, the words "avasiṭṭhaṃ dāru" (remaining timber) are understood. Having made that house, the remaining timber, having been variously weathered by rain and sun, is decaying, which means the timber is ruined. "Gaṇhato na doso kocīti sambandho": There is no fault in taking. The meaning is that there is no offense whatsoever in taking because the owners of the forest have received payment and given it to others, and those others have abandoned it, leaving it without protection. This is the reason here.

aṭṭhakathāyaṃ: In the commentary: "When trees are cut down for the purpose of houses and so on, and those houses are made and dwelt in, and the timber also decays in the forest due to rain and sun, it is permissible to take even these things, seeing them as 'abandoned'. Why? Because the forest owners have no control over these things. Those who cut them down after giving the due payment to the forest owners are the ones who have control, and they have abandoned them, leaving them without protection there" (pārā. aṭṭha. 1.107). Even in this case, it should be understood that if the owners later come and demand them back, compensation is due.

Yo cāti: "Yo ca" refers to the bhikkhu who, entering the forest owners' domain, takes trees after promising "I will pay when I leave" without paying the due compensation.Ārakkhaṭṭhānaṃ patvāti: "Ārakkhaṭṭhānaṃ patvā" means having reached the place where the forest guards sit and protect the forest.‘‘Cintento’’: Because of the need for another action, "atikkameyya" (he would transgress) is obtained by implication. Therefore, in citte kammaṭṭhānādīni katvā, with the word ādi-saddena, thoughts on the side of skillful qualities are included through implication. One should state the meaning by construing "aññaṃ cintento vā ārakkhanaṭṭhānaṃ patvāyeva atikkāmeyyāti" (or having reached the guard station while thinking of something else, he would transgress). There, aññaṃ cintento vā means one who is inattentive. This includes the above-mentioned thoughts. Assāti: Here, because "deyya" is a passive participle, in the sense of the agent, it means "by this".

By the ca-saddena, similarly included through similarity with what was said is the case of one who, upon entering the forest, takes timber without paying compensation in the manner described above at the time of entering the forest, and while departing, thinks, "If the forest guards ask, I will give," and goes, and because they do not ask, he goes without paying; or one who comes again and, when the guards are engrossed in sports or are sleeping or have gone out, having stood there, looks for the guards and, not seeing them, goes; or one who comes again and, after giving what should be given from his own hand to those in charge stationed there, or after honoring himself, or after informing the guards, or after asking the guards for permission, and having received permission from them, goes.

Varāhāti: "Varāhā" means pigs.Vagghāti: "Vagghā" means tigers.Acchāti: "Acchā" means bears.Taracchāti: "Taracchā" means hyenas. By the word Ādi, other wild animals such as leopards, elephants, and lions are included. These very varāhas and so on, due to their association, wander and occur near unwanted things, such as death, thus they are called ‘‘upaddavā’’ (dangers). "Ārakkhaṭṭhānaṃ āgatakāle diṭṭhavarāhādiupaddavatoti vuttaṃ hoti": It means that at the time of arriving at the guard station, one has seen dangers such as pigs, etc. Muccitukāmatāyāti: "Muccitukāmatāyā" means with the intention of release. ‘‘Tathevā’’ti: By this, the meaning, which is obtained from the implication of the previous verse, is shown: having entered after promising to pay compensation at the time of departure, and having taken timber, he has arrived at the guard station. Taṃ ṭhānanti: "Taṃ ṭhāna" means that guard station. Atikkāmetīti: "Atikkāmeti" means "this is that place," and being overcome by fear and danger due to not noticing, he flees and transgresses; however, compensation is due.

Suṅkaghātatoti: Here also, the pi-saddo (particle) should be understood as omitted; the meaning is, "from the place of tax collection." "Suṅkassa rañño dātabbabhāgassa ghāto musitvā gahaṇamatto": The evasion of the king's share of the tax is merely taking by deceiving. Or, "suṅko haññati etthāti vā suṅkaghātoti viggaho": The derivation is "that by which the tax is evaded is suṅkaghāta." The nature of tax evasion will become clear later. Tasmāti: "Tasmā" means just because of the seriousness of tax evasion. Tanti: "Ta" means that place of tax evasion. Anokkamma gacchatoti: "Anokkamma gacchato" means to one who goes without entering. "Dukkaṭaṃ uddiṭṭhaṃ‘‘suṅkaṃ pariharati, āpatti dukkaṭassā’’ti (pārā. 113)": A dukkata offense is declared: "He evades the tax, there is an offense of dukkata."

Etanti: "Eta" means the above-mentioned guard station. Theyyacittena pariharantassāti: "Theyyacittena pariharantassa" means to one who evades with a thieving mind, going from afar. "Ākāsenapi gacchato pārājikamanuddiṭṭhaṃ satthunāti sambandho": It is connected: A pārājika offense is not declared by the Teacher, even if one goes through the air.

aṭṭhakathāyaṃvuttavacanaṃ vinā: Apart from what is said in the commentary, in the pāḷiyaṃ, the word araññaṭṭha in the summary, in the vibhaṅge: "If, with a thieving mind, he touches wood or creepers or grass born there, worth five māsakas or more than five māsakas, there is an offense of dukkata. If he moves it, there is an offense of thullaccaya. If he removes it from the place, there is an offense of pārājika" (pārā. 106). Because of the general statement, like the statement about tax evasion, "He evades the tax, there is an offense of dukkata," why does he say "satthunā" (by the Teacher) instead of saying "aṭṭhakathāya" (in the commentary) here, even though there is no specific statement of a pārājika offense for one who avoids the guard station? It is said: He says it because it is stated that way by the commentary master. But why, even knowing the Pāḷi passage "apaññattaṃ na paññapessāma, paññattaṃ na samucchindissāmā" (pārā. 565) (we will not make known what is not made known, we will not abolish what is made known), did the commentary master declare a pārājika offense that is not stated in the Pāḷi? Here, it should be understood that this teacher also said "satthunā" here because he knew that the method stated by the Blessed One when asked by the bhikkhus had come in the Great Commentary, and that the same method was declared in the Samantapāsādikā.

Or else, after saying "suṅkaṃ pariharati, āpatti dukkaṭassā" (he evades the tax, there is an offense of dukkata), there are three possibilities for not stating a decision about avoiding the guard station: either because the subject matter described above was not seen, or because this is indeed faultless, or because it is easily understood according to what has been said. Among those, the first possibility is merely a bad idea because it contradicts the omniscience. The second possibility, that this, which is an offense against the world, is faultless, is untenable and should not be accepted. The third possibility is suitable by elimination.

There, if one asks, "What exactly is said 'according to what has been said', and how is this easily understood according to that?", in the first declaration, in the declaration about the forest place, it is said generally, "ṭhānā cāveti, āpatti pārājikassā" (pārā. 106) (if he removes it from the place, there is an offense of pārājika), but the act of avoiding the guard station with a thieving mind is not specifically mentioned. And also, "gamanakāle 'mūlaṃ datvā gamissāmī'ti pubbaparikappitaniyāmena adatvā gacchato parikappāvahārova hotī" (if one goes without paying according to the previously arranged agreement that 'I will give payment at the time of departure,' it is only an agreement) and "taṃ pana yena kenaci ākārena parikappitaṭṭhānaṃ pahāya gamanaṃ ṭhānācāvanaṃ nāma hotevāti tena vatthunā pārājikameva hotī" (but leaving the arranged place in any way is indeed called removing it from the place, so by that action, it is indeed a pārājika) and "ṭhānā cāveti, āpatti pārājikassā'ti iminā ca viññātatthameva hotī" (and the meaning is understood by this: 'if he removes it from the place, there is an offense of pārājika') are not specifically stated. However, because avoiding the tax station is of the nature of avoiding a place, even though it is of such a nature, it is not an arranged place like this, but it is similar to an arranged place other than the royal-approved place that will be described later, the commentary master, who understood the intention of the Blessed One, said "suṅkaṃ pariharati, āpatti dukkaṭassā" (he evades the tax, there is an offense of dukkata) in order to make known that for one who avoids that with the arising of a thieving mind, just as for one who takes his own bowl with a thieving mind, there is no basis for a pārājika offense, but there is only a basis for a dukkata offense. Therefore, it must be concluded here that this teacher also said "satthunā pārājikamanuddiṭṭha" in order to show the very method stated in the commentary, "it is indeed a pārājika" (pārā. aṭṭha. 1.107).

Tasmāti: "Tasmā" means because it is extremely serious due to being capable of causing a pārājika offense even for one who evades in this way, avoiding it from afar with a thieving mind. Therefore, Etthāti: "Etthā" means in this guard station in the forest. ‘‘Visesenā’’ti: "‘‘Visesenā’’" is to be connected with "appamattena hotabba" (one should be unnegligent) in this sense of a reason. Satisampannacetasāti and piyasīlenāti are adjectives of bhikkhunāti. He said ‘‘piyasīlenā’’ti (by one who is dear to virtue), avoiding that, because one who does not desire training is not a vessel for this advice. He said ‘‘satisampannacetasā’’ti (by one with a mind endowed with mindfulness), avoiding that, because one who is dear to virtue but lacks mindfulness has no possibility of recollection in a state of negligence, and is not a vessel for this.

Explanation of the Forest Discourse Commentary.

175-6.Toyadullabhakālasminti: "Toyadullabhakālasmi" means "toyadullabho yasmiṃ so toyadullabho, toyadullabho ca so kālo cāti toyadullabhakālo, tasmiṃ": that in which water is scarce is toyadullabha, and that toyadullabha is also a time, therefore toyadullabhakāla, in that. Āvajjetvā vāti: "Āvajjetvā vā" means either by tilting the water vessel. Pavesetvā vāti: "Pavesetvā vā" means either by putting one's own vessel into that. Chiddaṃ katvāpi vāti: "Chiddaṃ katvāpi vā" means either by making a hole in the water vessel, such as by piercing it; this is to be connected with "bhaṇḍagghena viniddiseti" (he declares regarding the value of the goods) which will be said later.

Tathāti: "Tathā" means in the same way, with the same method, as it was said that there is a pārājika offense for one who steals water that is guarded and protected in a vessel during a time when water is scarce. Vāpiyaṃ vāti: "Vāpiyaṃ vā" means either in a pond belonging to another, that is guarded. Taḷāke vāti: "Taḷāke vā" means or in a natural lake of that kind. Thus, it should be understood that by these, or by the implied inclusion of those not mentioned, such as ponds, etc., the vā-saddena is used. Attano bhājanaṃ pavesetvā gaṇhantassāti: "Attano bhājanaṃ pavesetvā gaṇhantassa" is an indicative term; here, just as in the case of a vessel of oil, it should be understood that when drinking water in a vessel or drawing it out with the mouth or with bamboo, etc., with a thieving mind, the appropriate offense should be determined according to the case.

177.Mariyādanti: "Mariyāda" means the embankment surrounding the pond, etc.Chindatoti: "Chindato" means to one who divides it by removing earth, etc., with a hoe, etc. By the tu-saddena, which indicates a specific meaning, "mariyādaṃ chinditvā dubbalaṃ katvā tassa chindanatthāya vīciyo uṭṭhāpetuṃ udakaṃ sayaṃ otaritvā vā gomahiṃse vā aññe manusse vā kīḷante dārake vā otāretvā vā attano dhammatāya otiṇṇe tāsetvā vā udake ṭhitaṃ rukkhaṃ chinditvā vā chedāpetvā vā pātetvā vā pātāpetvā vā jalaṃ khobheti, tato uṭṭhitāhi vīcīhi mariyāde chinnepi teneva chinno hoti. Evameva gomahiṃsādayo mariyādaṃ ārohantenāpi aññehi ārohāpentenāpi tesaṃ khurehi mariyāde chinnepi, udakaniddhamanādiṃ pidahitvā vā pidahāpetvā vā vāpimariyādāya nīcaṭṭhānaṃ bandhitvā vā bandhāpetvā vā atirekajalāpagamanamaggato nīharitabbodakaṃ vāretvā vā bāhirato udakaṃ pavesetvā vā pūreti, oghena mariyāde chinnepi teneva chinnaṃ hotī""ti (pārā. aṭṭha. 1.108 atthato samānaṃ): "Having cut the embankment and weakened it, in order to raise waves to cut it, either by going into the water himself, or by having cows or buffaloes or other people or children playing go into it, or by frightening those who have entered by their own nature, or by cutting or having cut or felling or having felled a tree standing in the water, he agitates the water; even if the embankment is cut by the waves that arise from that, it is cut by him himself. In the same way, even if the embankment is cut by the hooves of cows and buffaloes, etc., either when they climb onto the embankment themselves or when others have them climb onto it, or by closing or having closed the water outlet, etc., or by building or having built a low place in the pond's embankment, or by preventing water that should be discharged from an excess water drainage route, or by filling it by letting water in from outside, even if the embankment is cut by the current, it is cut by him himself" (pārā. aṭṭha. 1.108, similar in meaning): the commentary includes such specific details.Adinnādānapubbatoti: "Adinnādānapubbato" means because of the prior use of theft.Bhūtagāmena saddhimpīti: "Bhūtagāmena saddhimpī" means even together with vegetation. The Api**-saddena combines digging the earth. "Mariyādaṃ chindanto tatthajātaṃ tiṇādiṃ chindati, bhūtagāmapācittiyena saddhiṃ dukkaṭaṃ. Jātapathaviṃ chindati, pathavikhaṇanapācittiyena saddhiṃ dukkaṭaṃ āpajjatīti adhippāyo": The intention is that one who cuts the embankment cuts grass and so on that grows there, incurring a dukkata offense together with a bhūtagāma pācittiya. He cuts the earth that has come into existence, incurring a dukkata offense together with an earth-digging pācittiya.

178. Kātabbo ti: Here, the rest of the passage is "by the value of the goods, for the offense." It should be understood as causing to be done in terms of the inherent cause. The construction is that if one stands inside and cuts, it should be caused to be done by the value of the goods from the outer end; if one stands outside and cuts, it should be caused to be done from the inner end; if one stands in either place and cuts, it should be caused to be done by the value of the goods from the middle. Here, the meaning is this: standing inside the well and cutting the boundary, if the water flows out, he should be made to pay with the value of the outflowing water according to the offense he has incurred, whether dukkaṭa, thullaccaya, or pārājika. Standing outside and cutting the boundary, when the water entering inside the well is drained from its place, he should be made to pay with the value of the outflowing water according to the offense. Sometimes standing inside, sometimes outside, if he cuts, keeping the boundary in the middle, he should be made to pay with the value of the water removed at the moment of cutting the middle standing place and removing the water.

Explanation of the Water Story

179-80. Vārena: Meaning, the young novices who bring tooth wood from the forest for the Sangha in turns, if they also bring it for their teachers, until they cut that tooth wood to the proper size and do not deliver it to the Sangha and the teachers, all that which has been brought from the forest, the brought tooth wood belonging to the Sangha and their respective teachers, belongs to those same young novices who brought the tooth wood. This is the connection of the meaning.

181. Tasmā: Because it belongs to those same novices, therefore. Taṃ: That tooth wood brought from the forest is also the heavy goods of the Sangha, the tooth wood, is the connection. It is said that the tooth wood that grows on Sangha land and is protected and guarded by the Sangha is heavy goods. Gaṇhantassa cā: Due to the additional ca, here the commentary’s accumulated taking of tooth wood that has arisen in the gardens and groves attached to a group, an individual, or a householder, and is cut or uncut, protected or guarded, it should be stated that the offenses are according to the value of the tooth wood removed by one taking it with the intention to steal. This meaning is shown.

182. Tehi: By those novices who bring tooth wood. Niyyāditaṃ: Handed over to the great Sangha.

183. From the time of the Sangha, to show the reason for the absence of removal even when taking with the intention to steal, he says, "arakkhattā" etc. There, arakkhattā: because of the lack of protection done by the Sangha like tooth wood that is obtained as Sangha property but is protected and guarded. Yathāvuḍḍhamabhājetabbato: Because, even though it is Sangha property, it is not to be divided like fruits, flowers, etc., which are to be divided without transgressing the order of seniority. Sabbasādhāraṇattā ca: And because it is common to all those included in the Sangha.

Idaṃ: Tooth wood handed over to the Sangha. Aññaṃ viyā: Like other protected and guarded tooth wood belonging to a group, an individual, etc. Even though the reason for the absence of removal by theft has been established in this way, because the dukkaṭa offense was stated for taking even one's own requisites with the intention to steal, it should be seen that one taking in that way is not freed from the dukkaṭa offense. But the practice should be known: one taking Sangha tooth wood should enter the main house, etc., slowly descending, calculating the days to be spent outside, and take according to that measure; one going on the road should put one or two tooth woods in his bag and go; one living there should take the tooth wood to be chewed on that day.

Explanation of the Tooth Wood Story

184. In "Aggiṃ vā detī" etc., "rukkhe" is obtained from the context, because it will be said "rukkho vinassatī," and the tree is "named vanappati, the tree whose use and enjoyment is claimed by people" as it comes in the Pāli (pāci. 110), and in the way stated in the commentary (pārā. aṭṭha. 1.110), it should be understood as mango, breadfruit, jackfruit, etc., worthy of human use and enjoyment, dependent on humans, and protected and guarded. Aggiṃ vā detī: Or he sets fire to it by theft. Satthena rukkhe samantato ākoṭetī: Cutting the bark of the tree with a weapon such as an axe or adze, he shows a cavity all around. Maṇḍūkakaṇṭakanāmakaṃ visaṃ vā rukkhe ākoṭetī: Wishing to destroy the tree by theft, he inserts poison named maṇḍūkakaṇṭaka into the tree.

185. Yena vā tena vā: By whatever means, stated or unstated. Rukkho vinassatī: The tree perishes, like a heap of grain burnt by giving fire, and like a pot of oil, it decays as it is, without moving from its place. "Ḍayhatī" is said referring to "aggiṃ detī." Vinassatī should be seen as said referring to the remaining applications such as injecting maṇḍūkakaṇṭaka, because the pārājika comes with the removal from the place, "he cuts with the intention to steal, there is an offense of dukkaṭa with each stroke, an offense of thullaccaya if a stroke is not completed, and an offense of pārājika if that stroke is completed" (pārā. 110). Pakāsitaṃ: Here, "aṭṭhakathāya" is obtained. The pārājika that comes in the text, however, is indicated by suggestion, and because there is no word here that expresses or includes it, the decision there, even though incidental, is stated here.

Explanation of the Tree Story

186-7. In the definition of taking, "Haraṇakaṃ nāma aññassa haraṇakaṃ bhaṇḍaṃ. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassā" (pārā. 111), in the passage "ṭhānā cāveti, āpatti pārājikassā" (pārā. 111), to show the decision that comes in the commentary (pārā. aṭṭha. 1.110) according to the types of locations taken as head etc., he says "chinditvā mocetvā gaṇhato." Because the actions have the nature of possessions, the rest of the passage is "ornament." Chinditvā: Cutting the necklace etc. Mocetvā: Releasing the earrings etc.

Sīsādīhi mocitamattasmiṃ: Here too, to show what should be specified, the same should be taken as the locative singular of "alaṅkārasmiṃ." Ākaḍḍhanavikaḍḍhanaṃ: Here, making pulling toward the front as ākaḍḍhanaṃ, the drawing near to oneself is ākaḍḍhanaṃ, making pulling in the opposite direction as vikaḍḍhanaṃ, the opposite of that is vikaḍḍhanaṃ.

188-9. Valayaṃ: A bangle, a smooth armlet. Kaṭakampi vā: Or an armlet made by joining many curves, showing or not showing bubbles etc., that is worn on the hand. Aggabāhuṃ: The upper arm from the elbow joint. Aparāparaṃ cāretī: Moves it from here and there. "Sāretī" is also a reading, the meaning is the same. Taṃ: That bangle or armlet. Ākāsagataṃ karotī: He makes it go in the air so that it does not touch the hand in any direction. If a treasure bangle that does not touch in all directions is put in the root of a tree, it is pārājika; why is "rakkhatī" said here? He says "saviññāṇakato" etc. Idaṃ: The bangle and armlet.

190. "Nivatthaṃ vatthaṃ" includes the robe. Parassa: Of the owner of the cloth. Paropi: Even the owner of the cloth. Taṃ: The cloth worn by oneself that is being snatched by the thief. Lajjāya sahasā na muñcatī: He does not quickly give it up out of shame.

191. The thief pulls, and that other pulls, is the construction. So paro: Other than the thief, meaning the owner of the cloth. Parassā: Of the owner of the cloth.

192. In the passage "Ṭhānā cāveyyā," having shown the pārājika by removal of the ornament etc. that has been defined as taking, from the locations such as the head etc. included by the word ṭhāna, now, to show the decision there too, that even taking that same taken item together with the taker is included by "ṭhānā cāveyyā," he says "sabhaṇḍahārakaṃ" etc. Bhaṇḍahārako: One who takes and carries goods, a man etc., with him is sabhaṇḍahārakaṃ, together with living beings such as women and men who are going carrying ornaments, clothes, etc. Bhaṇḍaṃ: The goods called taking, such as clothes and ornaments, because they are being carried. Nentassā: "Nento assā" is the word separation. Nento: Causing to move from the place and bringing toward the direction desired by oneself. The construction of the rest of the passage is that having incurred a thullaccaya when the first foot of the horse has passed. Assā: Of this goods taker. The construction is that having incurred a thullaccaya when the first foot has passed, when it has gone from the direction to be gone by oneself first to the direction desired by the thief, if he dies when the second foot has passed.

193. If, with the intention to steal, he threatens and makes the goods fall from the hand of another, the connection is that when the goods are released from the hand, the one who threatened and made it fall is defeated. Bhaṇḍe muttamatte: When the goods are released from the hand, even by the measure of a hair tip.

194. Athāpi: Or else. Parikappetvā pātāpeti vā: Here, having conceived specifically, "I will take what pleases me" or "If it is of such a kind, I will take it," and making it fall by threatening, it is dukkaṭa. The connection is that touching the goods made to fall in that way is said to be dukkaṭa for tassa thief.

195. Yathāvatthu: According to the value of the goods, the intention is that it is thullaccaya. Chaḍḍitepī: Even when the goods being carried by oneself are thrown away, frightened by knowing that he is a thief. Because removal from the place was caused by him, he says "na doso" so that it should not be taken as pārājika. However, if it is thrown away out of fear when told "Stop, stop," there is no offense for him there because it happens without his order. However, since he is saying that, there is only a dukkaṭa because of the prior effort of taking what was not given.

196. Taṃ: That thrown goods. Taduddhāre: The taking up of that thrown goods is pārājika. When is it pārājika? He says "sāmike sālaye gate." However, he shows by contrast that there is no fault in taking what was thrown away without a shelter, if there is no intention to steal.

197. To show the way that there is an absence of pārājika even when taking when the owner is under shelter, he says "gaṇhato." "Ta" from the previous verse continues here. Sakasaññāyagaṇhato: For one taking with his own perception the thing thrown away under shelter out of fear from the words "Stop, stop." Gahaṇe: Because of the taking with his own perception, the goods taken with his own perception protect the bhikkhu from the offense of removal due to his cause of taking. Therefore, he says "gahaṇe pana rakkhatī." However, there is a debt for the goods. "Tathā" likens that it protects in the taking.

198-9. Dhuranikkhepaṃ katvā: Becoming without shelter, thinking "What is the use of these goods to me, protecting my life is better." Therefore, he says "bhīto corā palāyatī." Here, Corā is certain in the reason. Gaṇhato: Here, "ta" is the rest of the passage, meaning that thrown goods. Uddhāre dukkaṭaṃ: There is a dukkaṭa offense due to the intention to steal even though there is no fault in the thing, it is said that there is not even a dukkaṭa if there is no intention to steal. Āharāpente: Here, the locative is in the sense of condition, meaning when that goods owner brings it near.

200. Why is there pārājika for not giving the debt for the goods and taking the thing thrown away without shelter? He says "tassā" etc. Aññāsu: In other commentaries, such as the Mahāpaccari etc.

Explanation of the Taking Story

201. In the Upanidhikathā, "‘‘na gaṇhāmī’’ti sampajānamusāvādaṃ bhāsatoti yojanā" means he utters a deliberate lie saying "I do not take it." If someone secretly entrusts an item saying, "Return this belonging of mine to me," and later the owner says, "Give me that item," and he completely denies having received it, uttering the deliberate lie, "I do not take it," that is the meaning. Gaṇhāmī means "I have taken." This is a reference to the past tense in the present usage. Regarding why a dukkata was stated in the case of this training rule, "In deliberate lying, a pācittiya" (pāci. 2), he says, ‘‘adinnādānapubbakattā’’tiādi. Here, adinnādānapubbakattā means that the taking of what is not given is a preliminary action due to its simultaneous occurrence, not a prior action. For there is no dukkata in place of pācittiya for a prior action of taking what is not given. Therefore, the Aṭṭhakathā says, "because of the action of taking what is not given".

202.Etassāti means near to this. Kiṃ nu dassatīti means what indeed will he give. Vimatuppādeti is an adverb in the sense of a cause. Tassāti means of that bhikkhu, in whose presence it was deposited.

203.Tasminti means in that bhikkhu, in whom it was deposited. Dāne nirussāheti means when he is without enthusiasm in the matter of giving to the owner of the deposited item, the intention is that he has made a rejection of the burden, thinking, "I will not give it now." Therefore, he says ‘‘ubhinnaṃ dhuranikkhepe’’ti. Paroti means the owner of the item. Dhuranti means the effort, "I will take it by any means." Nikkhipeti means he would reject.

204.Cittenādātukāmovāti here, the rest of the phrase "yo tassā" is understood. Ceti is in the sense of api. The connection is that even if a thief, intending not to give with his mind, says "I will give" with his mouth. Alternatively, adātukāmoti, here the rest of the phrase "hutvā" is understood. Ceti has the meaning stated above. Evāti is connected with "parājayo". The construction is that even if one, being of mind not to give, says with the mouth "I will give," when the sāmino dhuranikkhepe occurs, parājayo certainly happens.

Upanidhikathāvaṇṇanā.

205.Suṅkaghātassāti "suṅkaghātaṃ nāma raññā ṭhapitaṃ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā"ti (pārā. 113) according to the Pāḷi, "suṅkaṃ tato hananti…pe… vināsentī"ti (pārā. aṭṭha. 1.113) according to the Aṭṭhakathā, the place such as a section of mountain, etc., determined by the king and others, the owners of that particular area, as "from now on, so much royal share should be taken from goods being brought." Bahīti means outside the boundary designated for the purpose of collecting tolls. Pātetīti here, "theyyacitto" is obtained from the context. "Rājārahaṃ bhaṇḍa" is the remainder of the text. From whatever goods, a part worth five māsakas or more than five māsakas has to be given to the king or owner of the territory, he throws such goods with a thieving mind so that they fall outside.

206.To show the distinction in "Dhuvaṃ patatī," he says ‘‘taṃ rukkhe’’tiādi. Tanti, the goods thrown to cause it to fall outside by theft, having been obstructed, is the construction. Vātakkhittampi vāti, this reading should be taken. "Vātakkhitto" should be seen as a gender shift.

207.Pacchāti, after dwelling a little while at the fallen place. This shows that even if it lingers a little while, the act accomplished through the effort is indeed accomplished, and the condition for parājika is complete. Therefore, he says ‘‘pārājikaṃ siyā’’ti.

208.‘‘Ṭhatvā’’tiādinā, by "Ṭhatvā" etc., even if it does not linger at the fallen place, the fact that the action accomplished through the effort of causing it to fall outside is indeed accomplished due to lingering elsewhere after falling outside, shows that the condition for parājika is fulfilled. Therefore, he says ‘‘parājayo’’. ‘‘Atiṭṭhamāna’’ntiādinā shows the meaninglessness of the effort due to not lingering anywhere. Therefore, he says ‘‘rakkhatī’’ti.

209.Tanti means the Aṭṭhakathā's statement.

210.Sayaṃ vā vaṭṭetīti, standing inside, he himself rolls it with his hand, foot, or a stick to a lower place outside the boundary. Aṭṭhatvāti, without stopping anywhere inside as soon as it is set in motion. Vaṭṭamānanti, while rolling. Gatanti, the mere act of crossing the boundary, even if only by the space of a hair-tip.

211.Taṃ bhaṇḍaṃ sace anto ṭhatvā ṭhatvā bahi gacchatīti yojanā. The meaning is: if, having stood inside the boundary, it goes to the outside boundary. Rakkhatīti, because the momentum of this bhikkhu's effort is averted merely by stopping the initial movement inside the boundary, and because a worthy cause for averting it further is not obtained, and it has gone by itself, the intention is that such goods that have reached the outside boundary protect the bhikkhu, who is the originator of that action, from offense. Suddhacittena ṭhapiteti means having placed it facing the low place towards the outside boundary with the intention of "I will merely place it," without a thieving mind, thinking "Having been placed like this, it will roll and go." Sayaṃ vaṭṭatīti means the goods themselves becoming low due to the low place, roll and go to the outside boundary. Vaṭṭatīti means he escapes from offense.

212.Gacchanteti, while it is going by itself without the thief's effort. Tanti, that amount of goods subject to toll, worth five māsakas or more than five māsakas of royal dues. The connection is that even if it is taken out, there is no avahāra. Because the thieving mind alone is not an integral part of the offense, because there is no physical or verbal effort causing the movement of vehicles, etc., because the vehicle on which the goods were placed has reached the outside boundary by itself, and therefore, the goods have also gone by themselves, the meaning is that there is no avahāra for the bhikkhu.

213.Payogena vināti means without the thief's own effort. Avahāro na vijjatīti, the reason here is the same as stated above.

214.Maṇinti means a jewel worthy of toll payment, and by this characterizing term, any kind of goods are included. Pārājikaṃ siyāti, the intention is that the vehicle was driven by oneself. Sīmātikkamaneti means upon crossing the boundary of the place designated for toll collection.

215.Matanti, approved by kings as "so much should be taken from such and such goods." Seso kathāmaggoti, the rest of the discussion path is the path of decision-making discussion such as, "there is no offense to one who arrives at the toll station and goes without seeing after searching when the toll collectors are sleeping, playing, or have gone out, but the goods become liable." Araññaṭṭhakathāsamoti is similar to the Araññaṭṭhakathā stated as "yo cārakkhaṭṭhānaṃ patvā"tiādinā (vi. vi. 170),

‘‘Kammaṭṭhānaṃ citte katvā;
Cintento aññavihito;
Suṅkaṭṭhānaṃ patvā gacche;
Bhaṇḍadeyyaṃ hotevassā’’ti. –

In this way, it is similar to what is being said. Therefore, the intention is that it is not being considered now because it is understood.

Suṅkaghātakathāvaṇṇanā.

216.Since Pāḷi states "Pāṇo nāma manussapāṇo vuccatī"ti (pārā. 114) and the Aṭṭhakathā statement states "tampi bhujissaṃ harantassa avahāro natthī"ti (pārā. aṭṭha. 1.114), it is understood that only a slave belonging to another is intended, and to show that, he says ‘‘antojāta’’ntiādi. One born to a slave woman in the house is called antojāto, or that. One bought with wealth is dhanakkīto, or that. Dinnaṃ vā pana kenacīti, or one given as a slave by anyone among maternal uncles, paternal uncles, etc. Dāsanti should be connected individually. Karamarānītaṃ vā dāsanti, or a slave brought by plundering a foreign territory and taken as a slave, known as karamarānītadāsaṃ. Harantassa parājayoti, here, a dukkata results from thinking "I will steal him", a thullaccaya results from agitating, and a pārājika results from moving him even by the space of a hair from the place where he is standing.

217.Bhujissaṃ vāti, or one not a slave belonging to someone. Mānusanti, a being of human origin. Āṭhapitanti, deposited.

218.Tanti, any of the slaves, such as one born in the house. Palāyitukāmovāti, wanting to help escape, wanting to take out. Or, it should be understood that it also means lifting that slave with one's arms, thinking, "This one wants to escape." Bhujehīti, with both hands. Taṃ ṭhitaṭṭhānatoti, that standing place is taṃṭhitaṭṭhānaṃ, tato taṃṭhitaṭṭhānato; it is said thus to show that it should not be taken as the thief's own standing place. Kiñci saṅkāmetīti, he moves him even by the space of a hair to another place. Bhujehi vāti, here the vā-particle anticipates another case to be stated, "saṅkāmeti vā"ti should be connected.

219.Tajjetvāti, the connection is that it is of one who takes him away after frightening him with frightening words, tricks, or gestures. Padavāratoti, the meaning is that offenses such as thullaccaya occur depending on the sequence of steps. A thullaccaya offense occurs with the first step sequence, and a pārājika offense occurs with the second step sequence.

220.Hatthādīsūti, ādi-saddena includes hair, clothing, etc. Tanti, the slave. Kaḍḍhatopīti, even of one who drags him. Parājayoti, because "padavārato" is continuing, the meaning is thullaccaya in the first step sequence and pārājika when crossing in the second step sequence. Ayaṃ nayoti, this way is the way stated as "padavārato yuttā thullaccayādayo āpattiyo hontī".

221.Vegasāvāti, only by speed, it means by the powerful speed of walking without special actions to be done by the thief's words. By this, he shows the reason for the absence of offense.

222.Saṇikanti, with slow speed. Vadatīti, he speaks words such as "go, proceed, escape". Sopi cāti, and also he who, while going slowly, is told thus.

223.Palāyitvāti, having gone abandoning the owner. Aññanti, a place other than the place under the owner's control. Sāpaṇaṃ vīthisannivesayuttaṃ nigamampi vā. Tatoti, from the village etc. entered after escaping. Tanti, that slave who has escaped and entered.

Pāṇakathāvaṇṇanā.

224.Theyyāti, with a thieving mind. Sappakaraṇḍanti, a snake-carrying basket. Yathāvatthunti, he refers to thullaccaya. Ṭhānatoti, from the place of the snake basket. Cāvaneti, upon crossing even by the space of a hair.

225.Karaṇḍanti, a snake basket. Ugghāṭetvāti, having opened. Karaṇḍatalatoti, from the bottom of the inner basket. Naṅguṭṭheti, at the tail end.

226.Ghaṃsitvāti, having caused it to touch the side of the basket. Sappakaraṇḍassa mukhavaṭṭitoti, from the edge of the mouth of the basket. The construction is that his tail is released.

227.Nāmatoti, by name; it means having spoken the name. Pakkosantassāti, of one who is calling out. Tassāti, of the one who is calling out.

228.Tathāti, having opened the basket. The connection is, of one who, having made the sound of frogs or mice, calls out by name. The vā-particle includes scattering parched grain, striking with dice, etc.

229.Mukhanti, the mouth of the snake basket. Evameva ca karontassāti, of one who, having made a frog sign, a mouse sign, or having scattered parched grain or struck with dice, calls out having spoken the name. Yena kenacīti, by whatever among the stated removals.

230. Na pakkosati ce means "if he does not call," it should be construed according to the method stated earlier, and he does not call, having stated the name. Tassā refers to that bhikkhu of the karaṇḍamukha.

Explanation of the Apada Story.

231. Hatthi means "on the elephant," where the locative case is used in the sense of location.

232. Sālāya means "in the elephant stable." Vatthu means a dwelling; antovatthu means the interior of the royal residence, or the inner royal palace. Aṅgaṇe means "in the inner royal courtyard." The word pi includes what was not said, namely, "in the inner city." The word ca in vatthu cā combines it with aṅgaṇa. Sakalaṃ aṅgaṇaṃ ṭhāna refers to the courtyard space suitable for the elephant to roam, and the entire stable should be included.

233. Abaddhassā means it is said in relation to the aforementioned stable, royal residence, and courtyard. For an unchained elephant, the entire stable and so on are a place, and exceeding that is a removal from the place, this is the meaning. Hī is for emphasis. The specific meaning should be seen by construing ‘‘Baddhassa hī’’, it is said meaning "but for the chained elephant." Baddhassa panā means but for the one chained near the stable and so on. Ṭhitaṭṭhānañcā means the place where it stands in the stable and so on, meaning the place trodden by the four feet. Bandhanañcā means the place of binding, either on the neck or on the hoops binding the two hind feet, or both. Tasmā means because six or five places are obtained as ṭhitaṭṭhāna and bandhana are places. Tesaṃ means of those places. Here, kāraye means "causes," it is understood by implication that "an offense" occurs. Harato means "when stealing" from the elephant stable etc. Kāraye means touching incurs a dukkaṭa, according to the calculation of place divisions, the thullaccaya offenses apply to the earlier places up to the final place, and causing removal from the final place, even by a hair's breadth, incurs a pārājika offense.

234. Ṭhitaṭṭhāna means the place trodden by the four feet, and this is said with reference to an unchained elephant. The judgment for a chained elephant is similar to the judgment already stated for the chained one in the stable etc., so it is not stated due to having the same meaning.

235. Ekaṃ ṭhāna means only the sleeping place. Tasmi means "on that" elephant. Tassā means "of that" bhikkhu. For horses, buffaloes, and so on, whether biped or multiped.

236. This same method should be known; there is nothing to be said, is the construction. Here, turaṅgā means horses. Mahisā means buffaloes. The word ādi includes quadrupeds such as cows, donkeys, and camels. Natthi kiñcipi vattabba means the distinction of places such as horse stables, royal residences, courtyards, outer cities, etc., for unchained sleeping horses and so on, is not stated because it is similar to what has already been said.

But if a horse is tied and kept, if it is tied by the four feet, there are eight places by counting the bindings and hooves; if it is also tied by the mouth, there are nine places; if tied only by the mouth, there are five places. Similarly, the distinction of places obtainable in quadrupeds such as deer, pigs, and so on, when tied and kept, based on the places where they are tied and the places trodden by their four feet, and the distinction of places obtainable similarly in tied cows and buffaloes, and the distinction obtainable in enclosures and so on, when they are led into those places, either after removing the wooden pins at the doors or without removing them, whether calling the name or without calling it, showing branches, grass, and so on, or enticing them after showing them, or frightening them into exiting, and the distinction obtainable according to the method stated for a snake in a snake basket, should be applied. Here, in all cases, even in many distinctions of places, a thullaccaya is incurred in the proximate places, and a pārājika in the final place, as has been stated. Because this entire judgment is covered by this ‘‘eseva nayo’’, and because there is no specific detail that could be brought forward that is not already known, it is said, ‘‘natthi kiñcipi vattabba’’.

Dvipadepī means also in beings with two feet, such as humans and feathered birds like peacocks mentioned in the pāḷi ("dvipadaṃ nāma manussā pakkhajātā" (pārā. 115)), and also leather-winged creatures like bats, and bone-winged creatures like bees, and so on. Bahuppade means also in multiped creatures mentioned in the pāḷi ("bahuppadaṃ nāma vicchikā satapadī uccāliṅgapāṇakā" (pārā. 117)), such as scorpions, centipedes, and so on.

Thus, having shown twenty-five topic-stories among the topic-story explanations of the thirty judgments beginning with "bhūmaṭṭha" stated in the section on division of terms, for the purpose of providing a slight opportunity to wicked bhikkhus, the three topic-stories of communication of agreement, conventional act, and sign act, among the remaining five topic-stories, stand in the place of showing the twenty-five behaviors that are the equipment for the judgment of ungiven taking, which were given first—

‘‘Pubbasahapayogo ca, saṃvidāharaṇampi ca;
Saṅketakammaṃ nemittaṃ, pubbayogādipañcaka’’nti. (vi. vi. 42) –

Because they are included by this, having omitted that, the two stories of ocarako and oṇirakkho, because the story of patrolling is the application of an order, and that removal from a place done by the oṇirakkho occurs by means of a self-performed act or an ordered act, and that too is included first in the five self-performed acts beginning with "sāhatthāṇattiko cevā," and because it is included in stories such as the thalaṭṭhavehāsaṭṭhakathā, those two should be understood as not stated.

The thief-searcher mentioned in the pāḷi should be understood as "ocarako." Ocarako means one who patrols, meaning it is said that he goes here and there, entering inside. The protector of another's goods, kept in one's possession for a moment, mentioned in the pāḷi ("Oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento" (pārā. 118)), should be understood as "oṇirakkho." Oṇirakkho means one who protects what is entrusted, which is an epithet for one who, when another brings goods to his dwelling and says, "Please look after this for a moment, venerable sir, until I do such-and-such a task and return," protects it.

Explanation of the Two-footed, Four-footed, and Multiped Story.

237. He says ‘‘paresa’’ and so on, to include the five factors that come in the pāḷi in the manner that begins with "Pañcahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassā" (pārā. 122). Here, ‘‘paresaṃ santakaṃ dhana’’ means ownership by another person, ‘‘paresanti vijānitvā’’ means knowing that it belongs to another, ‘‘garuka’’ means being worth a pada or more than a pada, ‘‘theyyacittenā’’ means having a thieving intention, ‘‘ṭhānā cāvetī’’ means being associated with one of the twenty-five behaviors; thus, the inclusion of the five factors should be understood here.

238. Thus, having summarized the judgment of the thirty topic-stories, now, he says ‘‘anāpattī’’ and so on, to summarize the non-offense section that comes in the pāḷi in the manner that begins with "anāpatti sasaññissa vissāsaggāhe tāvakālike petapariggahe tiracchānagatapariggahe paṃsukūlasaññissā" (pārā. 131). Here, sasaññissā means there is no offense for one who takes even what belongs to another with the pure perception that it is one's own, and this should be applied everywhere. If, having taken it in this way, the owners see it and request it back, and he does not give it, a pārājika is incurred by the removal of both burdens.

Tiracchānapariggahe means in an object possessed by an animal. Even if nāgas, garuḷas, māṇavakas, and māṇavikās are sitting spreading out goods for sale in the guise of humans, and a bhikkhu takes their property with a thieving intention, it is said that there is no offense. There is no fault for one who first causes to be released, and then prevents, a wild animal such as a lion, tiger, or leopard from slightly devouring food that has been seized, as it also involves harming oneself. It is permissible to cause the release of food seized by animals in the army etc., from whatever animal it may be. This was stated in the aṭṭhakathā, "It is permissible to knock down and take food that animals in the army etc. are taking away" (pārā. aṭṭha. 1.131). Similarly, it should be understood that it is permissible to cause the release of frogs etc. seized by dhammanideḍḍubhas and so on for the purpose of protecting life.

Tāvakālikaggāhe means there is no offense for one who takes something temporarily, thinking, "I will return it." If, having taken it in this way, the owner of the goods, whether an individual or a group, permits, "You may take it," it is permissible. If he does not permit, he should not take it; it should be given back. If he does not give it back, a pārājika is incurred by the removal of both burdens. It is said in the aṭṭhakathā, "But what belongs to the Saṅgha should certainly be returned."

Vissāsaggāhe means there is no offense for one who takes property on trust belonging to one who is endowed with five factors that come in the pāḷi: "I allow, bhikkhus, to take on trust from one who is endowed with five factors: he is seen, he is intimate, he is spoken to, he is alive, and he is pleased when it is taken" (mahāva. 356). The judgment for taking should be understood according to the explanation of the aforementioned sutta. As it is said in the Samantapāsādikā—

There, sandiṭṭho means a friend by mere sight. Sambhatto means a close friend. Ālapitoti means one who has been told, "You may take whatever you want of my property; there is no need to ask permission." Jīvatīti means even if he is lying down due to not getting up, he has not yet reached the cessation of the life faculty. Gahite ca attamanoti means he is delighted when it is taken; it is permissible to take the property of such a person, knowing that "he will be pleased when it is taken." These five factors are stated in the sense of complete enumeration, but taking on trust thrives with three factors: seen, alive, and pleased when taken; intimate, alive, and pleased when taken; spoken to, alive, and pleased when taken.

But if he is alive but not pleased when it is taken, even what is taken on trust of his property should be given back. When giving it back, the property of a dead person should be given to those who have authority over his property, whether laypeople or renunciants. The property of one who is displeased should be given back to that same person. But one who, having approved at the very beginning with a verbal expression or with a mere thought, saying, "It is well done by you in taking my property," cannot later demand it back due to some reason. And one who is unwilling to give it back but acquiesces with his mind, saying nothing, he also cannot demand it back. But one who, when told, "My property has been taken or used by you," says, "Let it be taken or used, but I have kept that aside for some purpose, it is fitting to make that natural," this one is able to demand it back (pārā. aṭṭha. 1.131).

Petapariggaheti means also that there is no offense for taking the property of petas, which means beings born in the realm of the dead and also devas of the Cātumahārājika realm and so on who are reborn in that same existence in this context. Even if Sakka, the king of the gods, is sitting spreading out goods for sale, and a bhikkhu with divine vision knows it and may seize and take even a garment worth a hundred thousand, while he is writhing. What more need be said about freedom from fault for one who takes sacrificial cloths and so on on trees etc. for the purpose of worshipping devas. There is also no offense for one who takes with the perception of rags from a dust heap. It should be understood by implication that even what is taken in that way, if it has an owner, should be given back when the owner demands it.

239. Etthā means in this second pārājika judgment. The word ca gathers the remaining training rule judgments with the sense of unstated aggregation. Vattabbo means should be spoken at the end, as in the topic-story explanations and so on. Pāḷimuttavinicchayo means the judgment established by elders such as Upāli, which did not come in the Pāḷi of that particular training rule, such as origin etc.

240. Parājitānekamalenā means by him who has vanquished countless defilements, whose rāga and other defilements are vanquished by the destruction of the defilements of the āsavas, which is the basis of the knowledge of omniscience, which is produced by the accumulation of hundreds of thousands of millions of aeons of perfections, along with the eradicating abandonment of tendencies. The meaning of assa, that second pārājika, which was spoken by the Victor, the second pārājika, has been spoken by me in brief. Who indeed is capable of vattuṃ asesena, of speaking its meaning in a very detailed way? Here, the word ca is for aggregating the first pārājika. The word hi is for emphasis, therefore, it indicates that there is no one capable of speaking its meaning completely except the Tathāgata.

Thus ends the Vinayatthasārasandīpanī.

Vinayavinicchayavaṇṇanāyā

The Commentary on the Second Pārājika is Concluded.

The Commentary on the Third Pārājika

241-2. Having shown the second pārājika, which is entangled with such subtle aspects, he now says "manussajāti" etc., in order to show the third pārājika. There, manussajāti means: jāti, because it is born, rebirth of form and formless (existence); he who has birth in humans is manussajāti, meaning a human being, that manussajāti.

Manussesu: because of the excess of skillful and unskillful mind in beings called humans. The first mind arising in the mother's womb and the three aggregates consisting of feeling, perception, and mental formations associated with it, as well as those born together with it, in accordance with the method stated in the padabhājana "Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppanna" (pārā. 172)—

‘‘Just as a drop of sesame oil, a clear globule of ghee;
Similarly, the appearance of form is called ‘kalala’.’’ (pārā. aṭṭha. 2.172; vibha. aṭṭha. 26) —

are "jāti" taken. With the different word "yassa", the being consisting of the continuity from the first bhavaṅga until the cuti-citta near bhavaṅga, in accordance with the method stated in the padabhājana, "Yaava maraṇakālā etthantare eso manussaviggaho nāmā" (pārā. 172), is taken. By this, he shows the state of being an object of pārājika from the rebirth of the human being onwards.

Jānanto: knowing "this is a being." Jīvitā yo viyojaye: whichever bhikkhu would separate, remove, or cut off the life faculty, would obstruct his life faculty. Therefore, the padabhājana says, "jīvitā voropeyyāti jīvitindriyaṃ upacchindati uparodheti" (pārā. 172): to remove from life means to cut off or obstruct the life faculty.

And that life faculty is twofold, in terms of form and formlessness. There, the formless life faculty is not subject to action because it is without a body. However, with the cutting off of the form life faculty, both should generally be taken here, since its function depends on that and it is cut off at the same time. And the past and future should not be taken here, because it does not exist. However, only the present, which is worthy of action, should be taken. And that is threefold in terms of moment, continuity, and duration.

Khaṇapaccuppannaṃ (momentary present): Because it is of a dissolving nature, it is not destructible by action, since it dissolves by itself. Santatipaccuppannaṃ (continuous present): the interval of the disappearance of darkness for one who has entered a room after standing in the sun, and the interval of the removal of cold for one who has entered a warm room from the cold. Addhāpaccuppannaṃ (durational present): the continuity of aggregates occurring between rebirth and death. In these two, there is the possibility of action. Because life, which is being cut off in that way, is a condition for the decline of continuity, the two, continuity and durational present, cease in between by way of action without reaching their allotted time. Therefore, it should be understood that both the form life faculty of continuity and duration and the formless life faculty ceasing with its cessation are taken here as "jīvitā". With this in mind, the padabhājana says "santatiṃ vikopeti" (pārā. 172): he disrupts the continuity.

In the aṭṭhakathā (pārā. aṭṭha. 2.172), the distinction between pāṇa, pāṇātipāta, pāṇātipātī, and pāṇātipātappayoga is shown. There, pāṇo means a being in conventional terms, and the life faculty being cut off in ultimate terms, that is stated by "jīvitā". Pāṇātipāto means the intention to kill, and that is indicated by "viyojaye". Pāṇātipātī means a person, and that is indicated by "yo". However, pāṇātipātappayogo—

‘‘The applications of killing
Have been spoken of as six by the great seer’’—

Should be seen according to the method to be spoken of, since the division will be spoken of here itself in the manner beginning with this.

Assā: of the human being. "Hatthapāse" is the remainder of the reading. Hatthapāso means nearby. Assā: the word sāmi in the sense of proximity. Satthaṃ: here, sharp swords etc., which are agreed upon as instruments for harming life, and blunt sticks, knives, stones, clubs etc., should be taken by way of indication. Satthaṃ, because it harms. Therefore, the padabhājana says, "asiṃ vā sattiṃ vā bhindivālaṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā": whether a sword, or a lance, or a knife, or a club, or a stone, or a weapon, or poison, or a rope. The karapālikā, churikā, etc., mentioned here are included directly by "satthaṃ vā". Nikkhipeyya: just as he obtains the cause for enjoyment, he should place it nearby, he should place it near with that same thought, just as he takes it at the desired moment for his own killing. By this, he shows the fixed application.

Saying words disparaging life for the purpose of death, in the manner of "kiṃ tuyhiminā pāpakena dujjīvitena, yo tvaṃ na labhasi paṇītabhojanāni bhuñjitu" because it is stated in the padabhājana, and showing the advantage of death for the purpose of death, in the manner of "tvaṃ khosi upāsaka katakalyāṇo akatapāpo, mataṃ te jīvitā seyyo, ito tvaṃ kālakato vividhavihaṅgamavikūjite paramasurabhikusumabhūsitataruvaranicite paramaratikaralaḷitagatibhāsitavilapitasurayuvatigaṇavicarite varanandane accharāsaṅghaparivārito vicarissasī", is called "maraṇe guṇaṃ vadeyya".

He should describe a means of death, such as the means of taking weapons stated in the padabhājana and the unstated falling into a pit of glowing embers or a precipice. "Hoti ayampī" is the word division. Api includes the previously stated two. Dvedhā bhinnasilā viya asandheyyova so ñeyyo: he should be known as one who, like a rock split in two, is unable to be rejoined in the present existence by the two, the practice and the realization, of the Blessed One's Teaching, is the meaning.

243.Thāvarādayo: with the ādi-word, the two applications of knowledge-made and psychic-power-made are included.

244.Tattha: among those six applications. One's own hand is sahattho, made by that is sāhatthiko, application. Here, the taking of hattha (hand) is indicative, therefore the killing application made by one's own limbs such as hands should be understood as sāhatthika.

245.The instruction of the bhikkhu to another, "pahara it that way and kill him," this is the āṇattika method, is the interpretation. Āṇattiko nayo: āṇatti itself is āṇattiko. Naya because it leads, this is a name for application.

246.Dūraṃ: a distant place. Kāyena paṭibaddhena: here, a part of the body such as a hand is the body, because the whole is treated as a part, just as "the village is burned." Kāyapaṭibaddhaṃ cāpādikaṃ (related to the body) is named paṭibaddhaṃ by the elision of the preceding word, just as "Devadatto datto." The word "vā" is understood by ellipsis; it is said, "kāyena vā kāyapaṭibaddhena vā", the connection is with "usuādinipātana". Vidhānaṃ: vidhi, meaning application.

247.Asañcārimupāyenā: by a non-moving, still means. Opatanti ettha: opāto, that and the like of setting traps and arranging unsuitable medicines, are opātādayo, their arrangement is opātādividhānaṃ, the action of digging a pit, etc.

248.Vijjāyā: by knowledge, meaning the death mantra that comes from the Atharva Veda. Jappanaṃ: repeatedly speaking so that another does not hear.

249.That psychic power born of the result of karma which is capable of killing, this is named the psychic-power-made application, is the explanation. Jātā vipāke kammano: kammavipākajā, idhi, which is said in many ways in the aṭṭhakathā (pārā. aṭṭha. 2.172) beginning with "nāgānaṃ nāgiddhi supaṇṇānaṃ supaṇṇiddhi yakkhānaṃ yakkhiddhī." There, the nāgiddhi should be understood as the act of harming others by seeing, biting, or touching with the visible, bitten, or touched poison of nāgas. Thus, also for the rest. Iddhiyeva: iddhimayo, the psychic power application made by meditation should not be taken here. For this was said in the aṭṭhakathā—

‘‘Some, however, say that harming others is also done by psychic power made by meditation. And they desire the destruction of psychic power together with harming others, like the breaking of a water pot thrown over a burning house; that is merely their desire. Why? Because it does not accord with the wholesome triad of feeling, thought, etc. How? For this psychic power made by meditation, which is wholesome in the wholesome triad consisting of the fourth jhāna, is both wholesome and indeterminate, while killing is unwholesome. In the feeling triad, it is associated with neither pain nor pleasure, while killing is associated with pain. In the thought triad, it is without thought and without examination, while killing is with thought and with examination. In the limited triad, it is great, while killing is merely limited’’ (pārā. aṭṭha. 2.172).

250.Tattha: among those six kinds of applications. Uddesopī: uddisanaṃ is uddeso, the application together with that is called uddeso, just as "pavesehi kunte". And because it must be said thus, anuddeso (non-direction) should be understood as only an indication of its opposite. Here, each direction and non-direction exists, and this distinction of theirs is twofold, thus this has been shown. Because of the twofold nature of each of these six applications being done either by direction or non-direction, their twelvefold distinction is shown in the padabhājana and the aṭṭhakathā, and now I will show the determination there, is the intention.

251.Bahūsupī: even in many humans. Tena kammenā: by the karma consisting of giving a blow. Bajjhatī: he is bound, having prevented another karma by the karma fetter, in order to lead him to the apāya, is the meaning.

252.Pahārepī: even with a blow. Dehino: of the human being. Tassā: of the one struck.

253.Pahaṭamatte vā: or at the moment of being struck. Pacchā: or later because of that. Ubhayathāpi ca mate: even if dead in either of the two ways. Hantā: the killer. Pahaṭamattasmi: at that very moment of receiving the blow that deserves death, he indicates by the word "matta" that it is before death. Among the many blows given for the purpose of death and for another purpose, the pārājika occurs at the very moment of giving the blow for the purpose of death, whenever he will die. If he should die by the force of a blow given without the intention of death, it does not occur, is what is said.

254.Dve payogā: the two applications of sāhatthika and āṇattika that are distinct by the distinction of action and non-action.

255.Karaṇassā: of the action. Viseso: difference. Āṇattiniyāmakā: those who determine the command, those who ascertain the command are āṇattiniyāmakā.

256.Tattha: among those six aspects of command determination. Yobbanādi cā: with the ādi-word, the distinction of states such as being old, young, feeble, playful, aged are included.

257.Which weapon is indicated in the mātikā? Sattamāraṇaṃ: that by which they kill beings is sattamāraṇaṃ, instruments of killing such as swords.

258.Vijjhanaṃ: piercing with arrows, etc. Bhedanaṃ: making into two with saws, etc. Chedanaṃ: cutting into two with swords, etc. Tāḷanaṃ: striking with mallets, etc. Evamādividho: of such a kind. Aneko: much difference. Karaṇassa viseso: the distinction of action, is the meaning.

259-60.He who was spoken to by the instigator, "pahari it in front and kill him," by that command, from behind…pe… he killed him, is the interpretation. Vatthāṇatti visaṅketā: here, the inconsistency of the object is shown by "yaṃ ‘mārehī’ti…pe… tato". The inconsistency of the command is shown by "Purato…pe… mārite". Mūlaṭṭho: the instigator. Mūlaṃ: for the command is in accordance with the previous action, he who stands in that is mūlaṭṭho.

261.Having shown the non-offense of the instigator in this inconsistency, he now says "vatthu" etc., in order to show the pārājika for both when the consistency is not violated. When that object is killed without deviation, for both…pe… it is declared, and when killed according to the command…pe… it is declared, is the interpretation. Mārite: is obtained by implication in the object. Ubhayesaṃ: of the instigator and the one instigated. Yathākāla: without transgressing the moment of command for the instigator, and the moment of killing for the one instigated. Bandhanaṃ is bandho, the binding with karma is kammabandho. Or, that by which one is bound is bandho, karma itself is the binding, kammabandho.

264.Visaṅketo nāti: There is no discrepancy, meaning that the connection to the deed exists for both, according to the appropriate time.

265.Sabbaso: In all divisions of time; or the connection is, "to be known in every way." Sabbaso: In every manner. Vibhāvinā: By the wise one, for he is said thus because he illuminates the meaning.

266-7-8."Imaṃ gāme ṭhita"nti: This was said to identify him, not to stipulate the place of killing. Therefore, even after saying "yattha katthaci ṭhita," he said "natthi tassa visaṅketo." Tassā: Of the one who orders. "Tatthā" is another reading, meaning in that order. The construction is, if he is ordered definitively, "Gāmeyevaṭhitaṃ veriṃ mārehī" [kill the enemy who is] standing only in the village, and he kills one standing in the forest; or if he is told definitively, "vaneyevaṭhitaṃ veriṃ mārehī" [kill the enemy who is] standing only in the forest, and he kills one standing in the village. In some books they write "Bhikkhunā sāvadhāraṇa," but without taking that, the reading "vane vāsāvadhāraṇa" should be taken. Visaṅketo: Because the stipulation of the order is gone here.

269.Sabbadesesū: In all places such as villages, forests, courtyards and houses. Bhedato: From variety.

270.The construction is that, if someone is āṇatto [ordered] to kill with any weapon, there is no discrepancy when he is killed with any weapon.

271-2.Iminā vāsinā hī: Here, hī is merely a particle. The construction is, if he is told, "Iminā asināmāreyyā" [you should kill with this sword], and he kills with aññena asinā [another sword]; or if he is told, "Tvaṃ imassa asissa etāya dhārāya māraya" [you kill that enemy with this sword's edge], and he kills that veriṃ [enemy] with the itarāya dhārāya [other edge], or kills him with the tharunā [flat of the sword], or kills him with the tuṇḍena [sword's tip], in such a killing, there is indeed a discrepancy. Tharunā: With the hilt of the sword. Tuṇḍenā: With the tip of the sword. "Visaṅketovā": This is a demonstrative term showing that there is no Pārājika due to the violation of the stipulation.

273.Sabbāvudhakajātisū: In all kinds of weapons such as knives, sickles, and daggers, which were said here. Visesato: From variety.

274.Parenā: By the bhikkhu. So: The one ordered. Nisinnaṃ naṃ māreti, visaṅketo na vijjatī: Since it was not said definitively, "kill him only while he is walking," the intention is to communicate that "even if he is sitting, it is the same person," and there is no discrepancy for one who kills him because saying something without definiteness does not stipulate posture.

275-6.Having shown the absence of discrepancy when there is no definiteness, now, to show discrepancy in other postures when there is definiteness, he says "nisinnaṃyevā"tiādi [only sitting], etc. It should be understood that if he is told, "Nisinnaṃyeva mārehī" [kill him only while he is sitting], and he kills him while walking, there is discrepancy. It should be understood that if he is told, "Gacchantaṃyeva mārehī" [kill him only while he is walking], and he kills him while sitting, there is discrepancy. Keeping this order of construction in mind, he says "yathākkama"nti [according to order].

277.Vijjhitvā: Having pierced with arrows and the like.

278.Chinditvā: Having cut with swords and the like. Puna so: Is a repetition.

279.Karaṇesū: In specific acts of piercing and the like.

280-1.Having shown the specification of the order, now, to show the discrepancy that can occur based on length and other characteristics, he says "dīgha"ntiādi [long], etc. From the Aṭṭhakathā vacana (pārā. aṭṭha. 2.174) "Dīghaṃ…pe… thūlaṃ mārehīti aniyametvā āṇāpetī" [He orders, 'Kill the long…etc…the thick one,' without specifying], whoever is āṇatto [ordered] without specifying "dīghaṃ mārehī" [kill the long one] without the eva-kāraṃ [the word 'only'], if that ordered person kills anything similar, there is no discrepancy there, the downfall is for both. The construction should be done individually with all the terms beginning with "rassa"ntiādi [short]. Aniyametvā: [Without specifying] is showing the reason for the absence of discrepancy. Evakāro [the word 'only'] is an embellishment of the sentence. Tatthā: [There] in the application of the order. Because it was said "Ubhinnampi parājayo" [the downfall is for both], "yaṃ kiñci tādisa"nti [anything similar] shows the human form at the moment as described, other than the instigator.

If the instigator, having given the order, kills himself, the instigator incurs a dukkata and dies, the one ordered incurs a Pārājika. If, when the instigator makes an order aimed at himself, the one ordered unknowingly kills another similar person, the instigator is freed because the opportunity was unspecified, the other is bound by the deed. If he specifies the opportunity and orders, "Kill such and such a person sitting in such and such a place at night or during the day," the downfall is for both if someone other than the instigator is killed there. If he is killed outside of that place, the doer alone is bound by the deed. The instigator gives an order aimed at himself, and the other kills that very person there, the instigator incurs a dukkata, the one ordered incurs a Pārājika. If he kills him elsewhere, the instigator is freed. If, unknowingly, he kills another there or elsewhere, the killer incurs a Pārājika, the instigator is freed. In the case of offenses entailing immediate retribution, it should be connected with immediacy.

282.If someone digs a pit aiming at any person, that person incurs a dukkata while digging the pit—this is the construction supplied by implication. There are two kinds of construction: construction according to the text and construction supplied by implication. There, the construction of the terms according to the text is yathārutayojanā, the construction of the terms in the text together with terms supplied by implication to fill what is missing is known as ajjhāhārayojanā. In some books the reading "Khaṇantassaca opāta"nti [and for the one digging the pit] appears. "Khaṇantassa tathopāta'ntipāṭho sundaro"tinissandehevuttaṃ [The reading 'for the one digging that pit' is more beautiful] was said in the Nissandeha. It was also said that "‘Āvāṭa’nti is a synonym for ‘opāta’." Even more so—

"Manussaṃ kañci uddissa;
Yo ce khaṇativāṭakaṃ;
Khaṇato taṃ tathā tassa;
Hoti āpatti dukkaṭa’’nti. –

The reading is even more beautiful. For one digging into the ground, it is a dukkata in the enumeration of actions, because it is an attempt at Pārājika.

283.Tatthā: In that pit. Tassā: Of that human form that has fallen. Dukkhassuppattiyā: Because of the arising of suffering. Tassā: Of that bhikkhu by whom the pit was dug. The construction is, if patitvā [having fallen] he dies, the Pārājika is for that bhikkhu mate tassa [when he dies].

284.Aññasminti: In another person than the one aimed at for whom the pit was dug. Anuddissakanti: Is an adverb of the action, meaning having done it without aiming. If it is an adjective of the pit, the word break is "anuddissako opāto." Like in "Aggamakkhāyatī"tiādīsu (saṃ. ni. 5.139; a. ni. 4.34; 10.15; itivu. 90; netti. 170) [the foremost is declared], the replacement of the o-kāra [o vowel] with a-kāra [a vowel] and the addition of ma-kāra [m consonant] should be seen, meaning he has dug a pit without aiming.

285.The construction is, if a pit is dug without aiming, "yo koci maratū" [let anyone who falls here die], however many die falling into it, those many faults are his. "Yo kocī": [Anyone] includes his own parents. Dosā: [Faults] means faults of connection to the deed, but the Pārājika is only one. Assā: Of the one by whom the pit was dug without aiming.

286.Ānantariyavatthusmiṃmateti [in the case of offenses entailing immediate retribution, when he dies] is the remaining text, "tattha patitvā" [having fallen there] is the scope, meaning when an arahant, mother, or father falls there and dies, the one who has passed away. Ānantariyakanti: Here, the ka-paccayo [ka suffix] should be seen in the sense of "own," "despicable," or "name." "Tathā": By this, both "ānantariyavatthusmi"nti [in the case of offenses entailing immediate retribution] and "vatthusmi"nti [in the case] which is a part of this compound word, and "tattha patitvā mate"ti [having fallen there, when he dies] are drawn in. Thullaccayādīnaṃvatthusmiṃ tattha patitvā matethullaccayādayo hontīti yojanā [The construction is that when one falls there and dies in the case of serious offenses and the like, serious offenses and the like occur]. It is said that in that pit, when yakkhas [spirits] and the like die, there is a serious offense due to the arising of the basis for the Pārājika, when a human form dies there is a Pārājika, when an animal dies there is a pācittiya.

287.Pāṇātipātā dveti [two instances of killing] because two died, there are two instances of killing, by one there is a Pārājika, by the other there is only connection to the deed. Ekovekekadhaṃsaneti [one in the destruction of one each] in the death of a mother or a child, there is only one instance of killing.

288.The construction is, if someone pursued by thieves falls into the ettha [here] pit and dies, is it the digger of the pit alone who incurs a Pārājika? Kirā: [Indeed] is indicative of hearsay and aversion.

289-90.Verino: Enemy persons other than the bhikkhu. Tattha: In that pit, if they pātetvā mārenti, [cause a human to fall and kill him], if those enemies, having taken a human who has fallen there by himself, carry him out and kill him, if the opapātikāmanussā [spontaneously born] humans opāte nibbattitvā [having arisen in the pit] and then nikkhantuṃ asakkontā matā cesiyuṃ [if they die unable to get out], sabbattha ca [everywhere] in all the cases mentioned, the downfall is for the digger of the pit alone. Nibbattitvā hī: Here, hī is merely a particle. Wherever the meaning of nipāta [indeclinable] words are not shown, it should be understood that they are merely particles.

291.Yakkhādayo: The ādi-saddena [and so forth] includes animals. Vatthuvasā: Depending on the basis of the yakkha [spirit] animals that are the basis for serious offenses and pācittiyas. Thullaccayādayo: The ādi-saddena [and so forth] includes pācittiya.

293.Ayaṃnayoti: The procedure as stated, "anāpattī"ti [there is no offense].

294-5.Bajjhantī: If they are certainly trapped. Tatthā: In that snare. "Hatthato muttamattasmi": By this, he shows that the action is effective.

296.The construction is, it has been declared that there is no offense in trapping someone other than the one aimed at when the snare is oḍḍito [set up].

297.Mudhā vāpī: Alternatively, without a basis. Mūlaṭṭhassevā: Only for the snare maker. Kammabandho: Killing. Bandho [bond] because one is bound by it, kammameva bandho kammabandho [the deed itself is the bond, therefore deed-bond]. Although it should be stated only in terms of Pārājika, in order to show both in general by including everything, from the perspective of the first being to die among the beings who are trapped and die there as long as it lasts, there is a Pārājika, and there is a mass of unwholesome deeds called killing from the remaining ones, therefore he says "kammabandho" [deed-bond].

298.To summarize the determination from the Aṭṭhakathāgataṃ (pārā. aṭṭha. 2.176) [commentary], "sace yena laddho, so uggaḷitaṃ vā pāsaṃ saṇṭhapeti, tassa passena vā gacchante disvā vatiṃ katvā sammukhe paveseti, thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapeti, daḷhataraṃ vā pāsarajjuṃ bandhati, thirataraṃ vā khāṇukaṃ ākoṭetī" [if the one who obtained it prepares the loosened snare, or having made a path having seen one going by the snare, he brings him in front, or he sets up a more rigid snare stick, or he ties a stronger snare rope, or he drives in a more stable stake], he says "pāsamuggaḷitampi vā"ti [or even a loosened snare]. Here, by the pi-saddena [the word 'also'] with the sense of an unsaid inclusion, the actions shown ending with "bandhatī"ti [he ties], such as "saṇṭhapetī"tiādikā [he prepares], are shown. Thiraṃ vāpīti [or even a steady one] here the api-saddo [the word 'even'] includes the action "khāṇukaṃ ākoṭetī" [he drives in the stake] that is left in the commentary, it should be taken that in both cases there is the sense of optional variations. Evanti [thus], when it is thus. It is said that even when the snare has been made special in this way by the one who obtained the snare. Ubhinnanti [for both] for both the one who made the snare and for the one who has now obtained and is looking after it.

299-300.Yo: [Whoever] which includes the snare maker and the one who has obtained the snare. Uggaḷāpetvā: [Having dislocated] Having dislocated it, having done it in such a way that beings are not trapped there, this is the meaning. Tattha cā: [And there] and again in the snare that has been prepared. Who is freed? The one by whom it was obtained, he is.

301-2.Gopetvā: [Having protected] The construction is that there is no release because of protecting. The tvā-paccayo [tvā suffix] should be seen in the sense of reason, like in "Sīhaṃ disvā bhayaṃ hotī"tiādīsu [having seen the lion, there is fear]. Tamañño…pe… na ca muccatī: Here, na cāti [and not] means never. Nāsetvā sabbaso vā: [Or having completely destroyed] Having destroyed it by cutting and the like in such a way that it is no longer an instrument of destruction for any being. Taṃ: [That] snare stick. Who is freed? The snare maker.

303.Sūlaṃropentassā: Of the one who is planting a stake. Sajjentassā: Of the one who is preparing it.

304.Asañciccā: [Unintentionally] Here, "katena payogenā"ti [by an action done] is the remaining text, it is connected with "matepi anāpattī"ti [there is no offense even when he dies]. The meaning is that even when a person dies by an action done without intending "I will kill this person by this method," without planning, without having a intention to kill, even by an action done for another purpose, there is no offense. Like in musalussāpanādivatthūsu(pārā. 180) [in the case of lifting up a pestle], even when a human dies by an action done for another purpose, without having the perception of a sentient being, without having the consciousness associated with the intention to cause transgression "I will kill this person by this method," there is no Pārājika, this is what is said.

Ajānantassā: "For one not knowing," means even if a person dies due to the efforts of someone who did not know "this person will die by this," there is no offense, just as in the case of food mixed with poison (pāci. 239) (pārā. 181), it is said that even if a person dies from something done without knowing "this is the reason," there is no offense. "Likewise" this draws in "no offense." Even if a person dies due to the efforts of one whose mind is not set on death, meaning a mind without the intention of causing death, there is no offense, as in the cases of the old renunciant, etc. (pārā. 180). The meanings of "one who is insane, etc." are as previously stated.

305. "In a human being" shows human existence as a necessary factor. "If his mind is set on death" shows that his mind is set on death.

Thus ends the commentary on the Essence of the Meaning of the Vinaya,

The Explanation of the Vinaya-vinicchaya,

The Explanation of the Third Pārājika is Finished.

Explanation of the Fourth Pārājika

306-7. Having shown the analysis of the third pārājika neither too concisely nor too extensively, now to show the analysis of the fourth pārājika, he says "If, being non-existent," etc. Herein, by supplying through inference the words "if," in relation to "non-existent"; "in himself," in relation to "own"; "of the type of jhāna, etc.," in relation to "superior human state"; and "should declare," in relation to "whatever bhikkhu," the passage should be construed in the manner of "if, being non-existent in himself," etc.

Non-existent in himself means not produced or not existing in his own being or in his own continuum. Having made it only his own means having made it suitable to himself, having made it as if existing in himself, having brought it near. "And the becoming, maintained by thought" means having determined or considered with the mind the becoming that proceeds from rebirth onwards, having established it in the mind. "Without hinting" means setting aside the mode of indirect speech that will be stated in the manner of "the bhikkhu who dwells in your monastery," etc. "And without pride" means setting aside the conceit consisting of the state of thinking the unseen as seen, the unreached as reached, the unacquired as acquired, the unexperienced as experienced, and the pride of thinking "I have attained a superior human state." "Of the type of jhāna, etc." means that which has jhāna, etc., as divisions or distinctions; "superior human state is jhāna, liberation, concentration, attainment, knowledge and vision, the path, development, fruition, realization, abandonment of defilements, absence of hindrances, delighting in empty places of the mind" is the meaning, according to the section on word analysis (padabhājane) (pārā. 198, 199). Superior human state means "the state of superior humans, of both those who practice jhāna and the noble ones" according to the commentary (aṭṭha.) (pārā. aṭṭha. 2.197), that which is attained by those who have gained jhāna and by the eight noble individuals, and therefore has come to be designated as belonging to them, superior human state.

Of one standing within the range of communication means of anyone standing in a place within twelve hatthas, whether "a woman or a man, a householder or a renunciant" as stated in the section on word analysis (pārā. 198). "By body" means by body, such as with hand gestures. "Renunciation of the training does not come about by hand gesture, [but] this false claim comes about even by hand gesture," since it is said in the commentary (aṭṭha.) (pārā. aṭṭha. 2.215), here gestures of the hand, such as hand gestures, and moving the limbs and extremities should be included in "by body." "Or by speech" means by whatever expression which one standing within earshot might be able to understand. "Whatever bhikkhu" means whatever bhikkhu who is ordained, whether senior, junior, or middle. "Should declare" means he should speak in whatever manner of expression, such as "I am attaining the first jhāna," etc. "Knowing it as such" means knowing it exactly as it is. If it is spoken addressing a mother, a man or whatever person, or if it is spoken without addressing anyone, then immediately upon the utterance of the statement, whatever human being standing within earshot knows, "This one has attained the first jhāna," or whatever is stated in that way. By supplying "he," the passage should be construed as "he is incapable of growth," meaning that person who, having established himself in desire and conduct, speaks of a quality not existing in himself as if it exists, is unfit to achieve growth, meaning intellectual development in the Dispensation, which is reckoned by the superior mundane and supramundane qualities that can be attained one after another in the Dispensation while being established in virtue. What is it like? He says, "Just as… until… growth." "As" is related to "so," just as a palm tree with its crown cut off is incapable of further growth, so too, the one who has committed a pārājika should be seen in that way.

308-9. Now, to show the different offenses that may occur in the two statements "knowing it as such, he is incapable" and "without hinting," by way of contrast, he says "Being non-existent indeed," etc.

Immediately means immediately after the utterance of the statement "I am attaining the first jhāna," etc. He means the other person who, standing within twelve hatthas, heard that statement. "If he knows" means if he knows the meaning without misrepresenting it, very quickly, in the manner of the statement that was made, "This one has attained the first jhāna," etc. But even if one does not know the nature of jhāna, etc., either because of not having attained the jhāna, etc., oneself, or because of being unfamiliar with the texts due to not studying them, and only knows so much as "He is attaining jhāna," when one says "I am attaining the first jhāna" because one has heard the statements "jhāna, liberation, concentration, attainment," etc., even this much is to be taken as "he knows," according to the commentary (aṭṭha.) (pārā. aṭṭha. 2.215). "For he": the particle hi is used in the sense of determination; it means that the evil person who reveals a quality that does not exist in himself, once the statement uttered by himself is known exactly as it is, having climbed this great tree named the Dispensation which is endowed with the accomplishment of fruition, dies having fallen down without enjoying the fruit, meaning he is dead. It should be seen that since the first statement "being non-existent" etc., was stated to show the contrasted meaning of this same meaning, it is a restatement without the fault of repetition.

"If he does not... until... there is." If he to whom he declares does not know, then there is for him, the false speaker who reveals a quality that does not exist.

"The one who..." etc. The meaning is: whatever bhikkhu dwells in your this monastery. "Having revealed" means having revealed his intention. "If he knows" means if one who heard that statement knows immediately after the statement, "He reveals his attainment of jhāna by indirect speech," or "This one has attained jhāna." "For him" means for that bhikkhu who spoke that statement. "There is" means for him there is only a dukkata offense, not a thullaccaya. The mode of speaking after making a quality that does not exist in himself seem as if it exists, like someone telling others about the circumstances of his own monastery builders and donors, is to be understood as stated in meaning in this verse.

"And attainment of jhāna" means that by the ca-particle, in the sense of implied inclusion, the remaining indirect expressions that occur in the Pāli (pārā. 220) are also included. Thus, because jhāna here stands for liberation, etc., it should be seen that in this verse the thullaccaya that is incurred by one who, having heard the indirect way of speaking about a superior human state related to jhāna, etc., knows the meaning of it at that instant, and the dukkata that is incurred when it is not known or known after a long time, are shown in meaning.

310. This means the jhāna-like division of superior human states spoken of as before. "Because of pride" means because of pride that has arisen like "I have attained," meaning excessive pride; it means by one who speaks with firm pride that has arisen, "I have attained this state." "The way of no offense is spoken" means the absence of an offense is no offense, that itself is the way, it should be understood in this way, thus it is said "no offense." The meaning is: the Blessed One has said that one saying "I have attained the Dhamma" with pride, "I have attained the first jhāna," etc., there is no offense.

For whom does this pride occur, and for whom does it not? It does not occur for noble ones, because they have abandoned doubt, and have generated joy with the five reflections such as reflection on the path. It also does not occur for one who is immoral, because he is without enthusiasm for the attainment of noble qualities. It also does not occur for one who is moral but devoid of commitment to meditation practice, and is devoted to sleep, delighting in talk, etc., because he is neglectful in applying himself to development. It arises in one who, established in a very purified accomplishment of virtue, is committed to the development of serenity aspiring to the rūpa and arūpa attainments, or in one who is committed to insight and has gained knowledge of the arising and passing away with defilements. It should be understood that because of the absence of arising of defilements in those developments of serenity and insight, it establishes them as partakers of stability rather than giving them to be partakers of those special attainments.

Panā has the meaning of the api-particle. "Indeed" refers back to "the way of no offense is spoken." "For one who does not wish to boast" this and the Pāli term "for one who does not have the intention to deceive" (pārā. 222, 225) have the same meaning. The construction is "for one who does not wish to boast" means it was said in this way. The meaning is that the Blessed One said that for one who has evil desires and has been overcome by evil, the underlying intention of one saying "I have gained jhāna, etc.," is called the intention to boast, and likewise for one who has not, but declares something different to his fellows in the holy life, there is likewise no offense. The construction is also "for one who is initial." The meaning is that the Blessed One said that there is no offense for one who is initial (pārā. 222). In this training rule, the bhikkhus of Vaggumudā-Tīriya were initial offenders. By the tathā-particle, in the sense of implied inclusion, those not mentioned here, such as one who is insane, one whose mind is deranged, and one afflicted by pain, are included.

311. Evil desire is the state of being endowed with evil and base desire, consisting of longing for gain and support arising from being honored due to having attained jhāna, etc., thinking "people will esteem me in this way." "Of that" means of that state which is different because of the jhāna-like division. "The state of non-existence" means the state of not existing because of not being produced in one's own continuum in the present existence. "And declaring it to a human being" means declaring in a way that a person of human birth, who knows the meaning of the statement at that moment, standing within earshot, in the manner "I am attaining the first jhāna," etc. "And declaring it not indirectly" is connected. And declaring it directly without resorting to indirect ways of speaking such as "The bhikkhu who dwells in your monastery, he is attaining the first jhāna" (pārā. 220). "That very knowing" means knowing at that very moment, knowing at the very instant without delay. "Herein" means in this fourth pārājika offense. The wise means those who are upholders of the Vinaya.

312. "In the first, second, and third" means in the three pārājikas as stated, excluding the pārājika concerning human form. "There is no indirect way" means the path of a pārājika offense does not have an indirect way of speaking. "But not in the others" should be connected here as well, meaning that in the third pārājika there is no indirect way. It is stated that for one who speaks indirectly in ways such as "one should praise death" (pārā. 172), and "Good man, what is the use to you of this life?" (pārā. 171), and "He who dies in this way gains wealth" (pārā. 175), it is a pārājika offense. Command means the use of a command that is a cause for a pārājika. "But not in the others" means that in the first and fourth pārājikas, a command that is the cause for a pārājika cannot be found.

313. Ādī means the first Pārājika. Ekasamuṭṭhāna means a single cause. Samuṭṭhāna means that an offense arises from it; it is the cause, such as the body, etc. That, however, is sixfold: body, speech, body and speech, body and mind, speech and mind, body, speech, and mind. We will describe the determination of these later (U. Vi. 325 ff.) in their respective places. Here, ekasamuṭṭhāna means having a single cause, a single body-mind as its arising. Therefore, he said, "two-factored, from body-mind." "That is the arising" is to be understood. That cause, which is designated as the arising, through which the Pārājika offense arises. Duvaṅga means having two factors, two limbs or components: the body, which is designated as the organ of generation, and the mind of engagement; it has both of these natures, just as in "two-factored is the fourth jhāna." Sesā means the remaining three Pārājikas. Tisamuṭṭhānā means having three causes: body-mind, speech-mind, and body-speech-mind. Tesa means of those three arisings. Aṅgānī means the components. Satta means seven: body, mind, speech, mind, body, speech, mind; that is, having that nature, is what is said.

314. Ādī means the first Pārājika, which is the nature of the volition associated with the mind of engaging in sexual intercourse. It should be construed as "endowed with pleasure and equanimity" (sukhopekkhāyutaṃ udīritaṃ). It means that when there is a cause for pleasure, such as the attainment of a desirable object, it is associated with pleasant feeling; when that is not present, it is associated with equanimous feeling, is what is said.

Tatiyaṃ dukkhavedanaṃ means the third Pārājika, concerning taking human life, is associated with painful feeling because it is the nature of volition associated with a mind of aversion.

Dutiyaṃ means the second Pārājika, which has the characteristic of volition of taking what is not given. Tivedanamudīrita means that when one takes another's property by theft with greed, it is associated with pleasant feeling; when one takes by plundering or ordering to plunder, being overwhelmed by anger, it is associated with painful feeling; and when one takes being indifferent, like one desiring unowned things, without pleasant or painful feeling, it is associated with equanimous feeling.

Catutthañcā means also the fourth Pārājika, which has the characteristic of volition of falsely claiming superior human qualities. Tivedanamudīrita means that when one speaks of one's attainment of superior human qualities, saying "I attain the first jhāna," etc., being delighted and pleased with the desire for recognition or expectation of requisites, it is associated with pleasant feeling; when one speaks with a mind hostile towards other individuals, with quarrel as the primary motive, it is associated with painful feeling; and when one speaks being indifferent because of being unable to endure the suffering of hunger, etc., with the non-attainment of requisites, it is associated with equanimous feeling.

315. Aṭṭha cittānī means the eight types of consciousness accompanied by greed can be obtained; it means they are obtained and associated with the first Pārājika through the nature of volition. The same applies above as well. Duve means two types of consciousness associated with aversion. Dasa cittānī means the eight types of consciousness accompanied by greed and the two types of consciousness associated with aversion. Labbhare means they are obtained in the sense of being associated.

316. Tasmā means because it is associated with the consciousnesses as stated. Kriyā means an action, because it must be committed through action. Saññāvimokkhaṃ means it has release from perception because one is freed due to the absence of the perception of transgression. Lokavajjaṃ means it should be avoided by the world because of its unwholesome nature. Dīpitaṃ means revealed.

317. Āpattiyaṃyeva means the eva shows that it is not a training rule. Idaṃ vidhānaṃ means this arrangement, such as the arising, etc., as stated. Vibhāvinā means by the discerning, by the expert in the Vinaya.

318-9. Mudupiṭṭhi cā means the one with a soft back, who, after showing the act of bending down like a creeper, having made arrangements to dance, and. Lambī cā means one endowed with a long organ of generation that hangs down. Lambaṃ means the organ of generation that hangs down; he who has that is lambī. Both of these are to be avoided because, when there is the state of being tormented by sexual infatuation, they are similar to one who has committed a Pārājika because they are capable of transgressing by inserting their own organ of generation into their own mouth or anus. Mukhaggāhī means the one who takes with the mouth; mukhaggāho means taking with the mouth; he who has that is mukhaggāhī, meaning one who takes another's organ of generation with their mouth. Nisīdako means one who sits on another's organ of generation with their own anus. These two are to be excluded because they are not fit to live with others, due to the destruction of the morality of those who live together, and are similar to one who has committed a Pārājika. Tesa means the four are included among those who have committed a Pārājika, by way of their shared characteristic of non-association. It should be understood that "because of the similarity of practicing what is not the path with the path, they should be regarded as analogous to the first Pārājika," is said without doubt. Through this it is understood that even for the mudupiṭṭhi, etc., who have not committed a transgression, the state of being analogous to a Pārājika is stated.

However, in the Samantapāsādikā –

"Moreover, lambī, mudupiṭṭhiko, one who takes another's organ of generation with the mouth, one who sits upon another's organ of generation – concerning these four, some say that there are four analogous Pārājikas. For since the act of those who have attained a similar state due to the passion of both is called 'sexual intercourse', therefore, because they are capable of committing the offense merely through the insertion of the path into what is not the path, without actually engaging in sexual intercourse in this way, they are called 'analogous Pārājikas'," (Pārā. Aṭṭha. 2.233) –

in the Sāratthadīpanī –

"Lambī means one who has an organ of generation that hangs down due to its length. He is not a Pārājika by that much alone, but rather, when, afflicted by discontent, he inserts his own organ of generation into his mouth or anus, then he is a Pārājika. Mudupiṭṭhiko means one who has a soft back, one who is endowed with a soft back that has been prepared. He too is a Pārājika when, afflicted by discontent, he inserts his own organ of generation into his own mouth. 'One who takes another's organ of generation with the mouth' means one who, afflicted by discontent, takes the organ of generation of another who is asleep or inattentive with his own mouth. 'One who sits upon another's organ of generation' means one who, afflicted by discontent, sits upon another's organ of generation with his anus, having seen that it is fit for action, that is, he inserts his own anus upon it. Although the four, beginning with lambī, are included by the first Pārājika, because they do not engage in sexual intercourse by way of the state of being overcome by the passion of both, they are stated separately," (Sārattha. Ṭī. 2.233) –

And because it has been said, these should be regarded as "Pārājikas" only when a transgression has been committed.

Bhikkhunīnañca cattāri in this case the rest of the passage is "asādhāraṇānī" (not common), four Pārājikas that are not common to monks, but specific to nuns: ubbhajāṇumaṇḍalikā, vajjapaṭicchādikā, ukkhittānuvattikā, and aṭṭhavatthukā.Vibbhantā bhikkhunī sayaṃ in this case, "tesaṃ anulomikā" (analogous to those) should be brought in and connected. It should be construed that a nun who is herself deranged is analogous to those four Pārājikas. It also means that a nun who, being under the control of her mind, herself dresses up even the robe she has worn with the intention of clothing a woman, and having favored a lay person's appearance, is expelled from the Sāsana as soon as it is taken. Because of the similarity to having attained a lay state through such action, they are not fit to live together, and so they become analogous to these four Pārājikas.

Tathā means just as these have been shown, in that they are unfit for association and incapable of monkhood, and thus are Pārājikas, so also the eleven kinds of unfit individuals are. Ekādasābhabbā means eleven: one who has killed their mother, one who has killed their father, one who has killed an arahant, one who has caused a schism in the Saṅgha, one who has intentionally shed blood, a paṇḍaka, an animal, one with both sets of organs, one who steals association, one who defiles a nun, and one who has gone over to a heretical sect. Sabbete catuvīsati all these twenty-four individuals should be understood by way of combination, is the intention.

320. These twenty-four Pārājika individuals are said to be incapable of living the monastic life here, like one whose head has been cut off, is the meaning.

321. In order to show the reason for the unfitness of these eleven, he says ‘‘paṇḍako cā’’ etc. Paṇḍako cā means the five kinds of paṇḍaka that have been mentioned: āsittapaṇḍako, usūyapaṇḍako, pakkhapaṇḍako, opakkamikapaṇḍako, and napuṃsakapaṇḍako. Tiracchāno means "animal," that which goes horizontally (tiriyaṃ añchati gacchatīti), thus all animal species, beginning with nāgas and supaṇṇas, are included. It should be understood that all non-humans, beginning with yakkhas, are also included here as animals. Ubhatobyañjanopi cā means one with both sets of organs, of whom there are two kinds: a female ubhatobyañjana and a male ubhatobyañjana, which is defined as one who has female and male organs, such as breasts, that originate from both kinds of karma. Vatthuvipannā means those whose basis is ruined. Vatthu means that monkhood resides in this condition; it is the suitability of individuals for monkhood, but that is the state of being endowed with qualities that are free from all the faults mentioned in the Pabbajjākkhandhaka; they whose basis is ruined due to the condition of being a paṇḍaka, etc., are to be regarded as "vatthuvipannā". The word Hi is in the sense of reason. Because they are those whose basis is ruined, therefore it is said that they are unfit for ordination in this existence. By the statement ‘‘Ahetupaṭisandhikā’’, he indicates that they are endowed with a karmic obstruction, by this it should be understood that the way to the attainment of the paths is obstructed for them.

322. Pañcānantarikā means the five ānantarika deeds, namely, those who have killed their mother, etc., who are determined to be reborn in the lower realms immediately after death, having declined from the attainment of heaven and liberation due to being endowed with karmic obstruction. Theyyasaṃvāsopi cā means the three kinds of those who steal association: one who steals association by appearance, one who steals association by association, and one who steals association by both. Dūsako means one who has defiled a nun, having engaged in sexual intercourse with a nun who has been previously ordained. Titthipakkantako cā means one who has gone over to a heretical sect, having favored their doctrine and appearance, and having taken them up and entered among them. Iti aṭṭha pana kiriyānaṭṭhāti means thus, indeed, eight are ruined by their actions. Itī means because of this meaning, it is said by this. "Te" is related to "imeti". It means that those eight, indeed, are ruined by their actions beginning with matricide, having become unfit for monkhood in this existence. So far, the reason for the unfitness of the eleven unfit individuals has been shown.

323. The essence of my explanation of the Pārājikas is what has been said; tassa means of that explanation; anusārena means in accordance with, by following; sesopi means the remaining explanation; budhena means by the wise; it is possible to fully understand it, is the meaning.

324. This Vinaya Piṭaka, which causes understanding to arise, is supreme, and endowed with various methods, should be constantly studied by one who desires the supreme meaning. Therein, vividhehi means with various kinds of. Nayehī means by the "naya", which is said to be that by which one is guided and expressed in accordance with what has been said; by the cakkapeyyāla, etc. Paramatthanayaṃ means paramattho, which is the supreme meaning, or paramattho, which is the supreme meaning that should be especially determined, is the supreme meaning that should be guided by the intelligence of those who seek explanation; "paramatthanayo" is said to be that by which the means of explanation is guided, that supreme meaning. Abhipatthayatā means by one who desires or wishes for explanation or the means to it in the Vinaya Piṭaka. "Pariyāpuṇitabbo ayaṃ" is the word division. The Ma-sound is a euphonic addition, and the O-sound becomes the A-sound. Pariyāpuṇitabbo means it should be learned, heard, thought about, and retained. Ayaṃ means the Vinaya explanation.

Thus ends the Vinayatthasārasandīpanī,

Explanation of the Vinayavinicchaya,

The Fourth Pārājikakathāvaṇṇanā is finished.

Saṅghādisesakathāvaṇṇanā

325. Thus, having shown the explanation of the Pārājikakaṇḍa, which is adorned with various methods, now, in order to show the explanation of the thirteen sections that were mentioned immediately after that, he says ‘‘mocetukāmatā’’ etc. Mocetuṃ kāmetīti mocetukāmo, tassa bhāvo mocetukāmatā, tāya sampayuttaṃ cittaṃ mocetukāmatācittaṃ. Here, by "mocetukāmatā", he indicates the root cause of this Saṅghādisesa, the passion related to the release of semen, the pleasure of release (mocanassādo), among the eleven types of passion.

The eleven rāgas are those that come in the form of "the pleasure of release (mocanassādo), the pleasure of being released (muccanassādo), the pleasure of having been released (muttassādo), the pleasure of sexual intercourse (methunassādo), the pleasure of contact (phassassādo), the pleasure of scratching (kaṇḍuvanassādo), the pleasure of seeing (dassanassādo), the pleasure of sitting (nisajjassādo), the pleasure of speaking (vācassādo), affection dwelling in the home (gehassitapemaṃ), and forest gleanings (vanabhaṅgiya)." Here, mocanaṃ means the emission of the generative element; the feeling associated with the rāga pertaining to that is mocanassādo. Therefore, it is said in the Aṭṭhakathā, "The pleasure of emitting is mocanassādo." The pleasure experienced while the generative element is being emitted is muccanassādo; the feeling associated with that rāga while the generative element is being emitted is muccanassādo. In this same manner, the sequence of meanings should be understood in the passages ending with the pleasure of speaking (vācassādāvasānesu). By these nine terms, rāga together with its associated pleasure is shown in the manner of a spearhead. As it is said in the Aṭṭhakathā, "By the nine terms, rāga is stated with the pleasure it is associated with as the head."

In gehassitapema, mother and others living in the home are called gehā using the expression of container and content. Like in "the couches make a noise" etc, the affection based on that is called "gehassitapema". With this term, the nature of rāga is shown. Anything, such as fruits or flowers, brought having broken (a twig) from the forest is called vanabhaṅgiyaṃ. But here, vanabhaṅgiyaṃ is intended to mean, due to rāga, a betel (nut) along with a garland worn (around the neck), which is taken by those who are lustful to experience seeing and touching by placing them in the place of mothers and wives to remove the sorrow of separation from them (whose) minds are bound with rāga. By this, rāga which has desired object as its range is shown by way of the object that depends on it. As it is said in the Aṭṭhakathā, "By one term, rāga is stated by its own nature, by one term it is stated by the object. For vanabhaṅga is the object of rāga, not rāga itself." (pārā. aṭṭha. 2.240)

‘‘vāyāmo’’ indicates this. Vāyāmo means the effort associated with that thought. Here, however, just as in "the phlegm is molasses," the transgression itself should be seen as stated by the term denoting effort, which is the specific cause of transgression, using the device of treating the effect as the cause. The rubbing of internal or external objects, the shaking of the waist in the air, this means effort for the emission of semen. Emission of semen is sukkamocanaṃ.

sukkassā: “Sukka means ten kinds of sukka: blue, yellow, red, white, takkavaṇṇa, dakavaṇṇa, telavaṇṇa, khīravaṇṇa, dadhivaṇṇa, sappivaṇṇa” (pārā. 237) as stated in the Padabhājana, according to the difference in the dwelling of bile etc. of beings, or according to the difference in the four primary elements or according to the difference in the six body elements of rasa (essence), blood, flesh, sinew, bone and bone marrow, sukka is divided in many ways, here it means one of the ten kinds of divided sukka. Mocanaṃ, emission, is a synonym; it means emission from its natural position. As it is said in the Padabhājana, “vissaṭṭhīti means removal from its position” (pārā. 237). Here, some say "position means the root of the organ of secretion, known as the head of the bladder". Others say "waist". Others say "entire body". Among these three statements, "the third one is well spoken" (pārā. aṭṭha. 2.237), because the Aṭṭhakathā praises the third view, except for the hair of the head and body, nails, teeth which are free of flesh, and except for the excrement, urine, phlegm, snot, hardened sukha and skin, the entire remaining body is to be known as the position for the generative element, like for the bile bound to the physical sensitivity, state and life faculty.

uccāliṅgapāṇakā means those who have hairs in their hands, those whose hairs make the sexual organ that is worthy of action wet.

Aññatra supinantenā: supino is itself supinanto; from the perspective of expression when there is no deliberation, the meaning is supinantāti. Supinā means, among the four causes stated as "either because of the disturbance of elements such as wind, or because of objects such as previously experienced female forms, or because of the power of desired or undesired deities, or as a prior sign of benefit to be obtained by merit and harm to be suffered by demerit" (pārā. aṭṭha. 2.237), the emission of semen that occurs due to an object appearing in a dream due to drowsiness, by one cause, that emission of semen is said to be not an offense.

saṅghādisesatā: For a clansman who, having incurred a Saṅghādisesa offense, wishes to be absolved from it, the Saṅgha must be requested, firstly for the granting of parivāsa, and in the middle, either without or with retraction to the root offense, for the granting of mānatta, and at the end for the act of absolution. Thus, “because the Sangha is required at the beginning and at the end, it is a Saṅghādisesa offense,” (pārā. aṭṭha. 2.237; kaṅkhā. aṭṭha. sukkavissaṭṭhisikkhāpadavaṇṇanā) is said. It means it is a Saṅghādisesa offense of emission of semen. As it is said in the Padabhājana, “The Saṅgha itself grants parivāsa for that offense, retracts to the root, grants mānatta, absolves; not many, not one individual; therefore it is called ‘Saṅghādisesa’. That itself is the name, designation, and epithet for the group of offenses; therefore it is also called ‘Saṅghādisesa’” (pārā. 237). Here, the discussion of parivāsa etc. will become clear in the place where it occurs at the end of the Saṅghādisesa section.