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Ekatānānatāditoti ettha āha – kiṃ pana vajjhavadhakappayogacetanādīnaṃ ekatāya pāṇātipātassa aññassa vā adinnādānādino ekattaṃ, nānatāya nānattaṃ hoti, udāhu noti.
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16. ‘By singleness, and so on ’: here it may be asked: But how then? Is singularity in the case of killing-breathing-things [decided] by the singleness of the victim or the killer or the means or the choice, etc.? And is its multiplicity [decided] by their multipleness, and [likewise in the cases] of any [of the rest] beginning with taking what is not given? Or is this not so?
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Kasmā panetaṃ vuccati?
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By which ought this to be decided?
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Yadi tāva ekatāya ekattaṃ, atha yadā ekaṃ vajjhaṃ bahū vadhakā vadhenti, eko vā vadhako bahuke vajjhe vadheti, ekena vā sāhatthikādinā payogena bahū vajjhā vadhīyanti, ekā vā cetanā bahūnaṃ vajjhānaṃ jīvitindriyupacchedakapayogaṃ samuṭṭhāpeti, tadā ekena pāṇātipātena bhavitabbaṃ.
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For firstly, if its singularity is [decided] by the singleness [of any one of them], then when many killers kill a single victim, or when a single killer kills many victims, or when many victims are killed by a single means among those beginning with one’s own hand, or when a single choice originates the means that severs the life faculty of many victims, then there would have to be only a single killing-of-breathing-things.
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Yadi pana nānatāya nānattaṃ.
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But if its multiplicity is [decided] by the multiplicity [of one of them],
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Atha yadā eko vadhako ekassatthāya ekaṃ payogaṃ karonto bahū vajjhe vadheti, bahū vā vadhakā devadattayaññadattasomadattādīnaṃ bahūnamatthāya bahū payoge karontā ekameva devadattaṃ yaññadattaṃ somadattaṃ vā vadhenti, bahūhi vā sāhatthikādīhi payogehi eko vajjho vadhīyati.
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then when a single killer employs a single means for the purpose of [killing] a single [victim] and actually kills many victims, or when many killers employing many means for the purpose of [killing] many [victims called, say,] Devadatta, Yannadatta, Somadatta, etc., actually kill only a single [victim, say,] Devadatta or Yannadatta or Somadatta,
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Bahū vā cetanā ekasseva vajjhassa jīvitindriyupacchedakapayogaṃ samuṭṭhāpenti, tadā bahūhi pāṇātipātehi bhavitabbaṃ.
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or when a single victim is killed by many means beginning with one’s own hand, or when many choices originate the means for severing the fife faculty in only a single victim, then there would have to be many killings of breathing things.
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Ubhayampi cetamayuttaṃ.
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—Both [arguments] are inappropriate.
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Atha neva etesaṃ vajjhādīnaṃ ekatāya ekattaṃ, nānatāya nānattaṃ, aññatheva tu ekattaṃ nānattañca hoti, taṃ vattabbaṃ pāṇātipātassa, evaṃ sesānampīti.
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—Then [if] neither the singularity nor the multiplicity of these [namely, killing and the rest] is decided by the singleness or multipleness of the victim, etc., but their singularity and multiplicity are decided otherwise 5 in fact, then it should be stated how that is, and as in the case of killing breathing things so also with the rest.6
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Vuccate – tattha tāva pāṇātipātassa na vajjhavadhakādīnaṃ paccekamekatāya ekatā, nānatāya nānatā, kintu vajjhavadhakādīnaṃ yuganandhamekatāya ekatā, dvinnampi tu tesaṃ, tato aññatarassa vā nānatāya nānatā.
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—It can be stated as follows. Herein, firstly in the case of killing breathing things, its singleness or multipleness is [decided] individually by the singleness or multipleness of the victim [on the one hand] and of the killer, etc., [on the other.] But [taking] the victim in conjunction with the killer, etc., while its singleness is [decided] by singleness [in both of these factors], its multipleness is [decided] by multipleness in both or either of these two [factors];
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Tathā hi bahūsu vadhakesu bahūhi sarakkhepādīhi ekena vā opātakhaṇanādinā payogena bahū vajjhe vadhentesupi bahū pāṇātipātā honti.
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for accordingly, when there are many killers killing many victims by a single or by many means from among the arrow, knife, etc., or from among those beginning with digging a pitfall, then there are many killings of breathing things;
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Ekasmiṃ vadhake ekena, bahūhi vā payogehi tappayogasamuṭṭhāpikāya ca ekāya, bahūhi vā cetanāhi bahū vajjhe vadhentepi bahū pāṇātipātā honti, bahūsu ca vadhakesu yathāvuttappakārehi bahūhi, ekena vā payogena ekaṃ vajjhaṃ vadhentesupi bahū pāṇātipātā honti.
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and when there is a single killer killing many victims either by a single means or by many means and by a single choice or by many choices originating the means to that, then there are also many killings of breathing things; and when there are many killers killing a single victim either by a single or by many means of the kind already stated, then there are also many killings of breathing things.
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Esa nayo adinnādānādīsupīti.
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This method applies also in the cases of taking what is not given and the rest.
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Evamettha ekatānānatāditopi viññātabbo vinicchayo.
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This is how the explanation should be understood here ‘ as to singleness, and so on ’.
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Ārammaṇatoti pāṇātipāto cettha jīvitindriyārammaṇo.
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17. ‘By object among ideas of [material-] form breathing-things has for its object the life faculty,
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Adinnādānaabrahmacariyasurāmerayamajjapamādaṭṭhānāni rūpadhammesu rūpāyatanādiaññatarasaṅkhārārammaṇāni.
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while taking- what-is-not-given, what-is-not-the-Divine-Life (unchastity), and opportunity-for-negligence-due-to-liquor-wine-and-besotting-drink, have for their objects [other] determinations that consist of one or other among the [six external bases for contact] beginning with [visible] form base.7
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Musāvādo yassa musā bhaṇati, tamārabhitvā pavattanato sattārammaṇo.
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Speaking-falsehood has for its object a creature since it occurs contingent upon [the creature] to whom it is spoken.
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Abrahmacariyampi sattārammaṇanti eke.
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According to some, what-is-not-the-Divine-Life has creatures for its object,
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Adinnādānañca yadā satto haritabbo hoti, tadā sattārammaṇanti.
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and also taking-what-is-not-given has creatures for its object when a creature is to be stolen;
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Api cettha saṅkhāravaseneva sattārammaṇaṃ, na paṇṇattivasenāti.
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however, these [two latter] are here contingent upon creatures only in virtue of the determinations [upon which they are derivatively described], not in virtue of the [actual derivative] description [itself as is the case with speaking falsehood].8
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Evamettha ārammaṇatopi viññātabbo vinicchayo.
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That is how the explanation should be known by object here.
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Ādānatoti pāṇātipātāveramaṇisikkhāpadādīni cetāni sāmaṇerena bhikkhusantike samādinnāneva samādinnāni honti, upāsakena pana attanā samādiyantenāpi samādinnāni honti, parassa santike samādiyantenāpi.
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18. ‘ By undertaking these training precepts of abstention from killing breathing things, and the rest, are undertaken by a novice only when undertaken in the presence of a bhikkhu. But they are undertaken by a lay follower either when he undertakes them by himself or when he does so in another’s presence;
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Ekajjhaṃ samādinnānipi samādinnāni honti, paccekaṃ samādinnānipi.
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and they are undertaken by him when undertaken together or undertaken separately.
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Kintu nānaṃ ekajjhaṃ samādiyato ekāyeva virati, ekāva cetanā hoti, kiccavasena panetāsaṃ pañcavidhattaṃ viññāyati.
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Now when someone undertakes them together, his abstinence is single and his choice is single, though they are still described individually 9 according to their [several] functions.
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Paccekaṃ samādiyato pana pañceva viratiyo, pañca ca cetanā hontīti veditabbā.
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But when someone undertakes them singly, the abstinence is fivefold and so is the choice, it should be understood.
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Evamettha ādānatopi viññātabbo vinicchayo.
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That is how the explanation should be known by undertaking.
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Bhedatoti sāmaṇerānañcettha ekasmiṃ bhinne sabbānipi bhinnāni honti.
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19. ' By breach ’: in the case of novices, when one is broken, all are broken;
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Pārājikaṭṭhāniyāni hi tāni tesaṃ, yaṃ taṃ vītikkantaṃ hoti, teneva kammabaddho.
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for they are to novices as the Defeats (see Vin. iii. 1 f.) [are to bhikkhus]; but responsibility for action 10 resides only in the one actually transgressed.
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Gahaṭṭhānaṃ pana ekasmiṃ bhinne ekameva bhinnaṃ hoti, yato tesaṃ taṃsamādāneneva puna pañcaṅgikattaṃ sīlassa sampajjati.
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In the case of householders, when one is broken then only that one is broken, and consequently the fivefoldness of their virtue becomes effective again as soon as that one alone is reundertaken.
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Apare panāhu – "visuṃ visuṃ samādinnesu ekasmiṃ bhinne ekameva bhinnaṃ hoti, 'pañcaṅgasamannāgataṃ sīlaṃ samādiyāmī'ti evaṃ pana ekato samādinnesu ekasmiṃ bhinne sesānipi sabbāni bhinnāni honti.
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Some others, however, have said that ‘ When they have been undertaken separately, then, on one being broken, only that one is broken. However, when they have been undertaken thus “ I undertake the virtue possessed of the five factors ”, then when one is broken the rest are all broken too
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Kasmā?
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—Why?
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Samādinnassa abhinnattā, yaṃ taṃ vītikkantaṃ, teneva kammabaddho"ti.
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Because of the unity of the undertaking—; but then responsibility for action 10 resides only in the one actually transgressed ’.
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Evamettha bhedatopi viññātabbo vinicchayo.
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That is how the explanation should be known by breach.
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Mahāsāvajjatoti guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe pāṇātipāto appasāvajjo, mahāsarīre mahāsāvajjo.
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20. ' By blamability ': in the case of breathing things beginning with animals that are devoid of special qualities, killing of breathing things is [relatively] less blamable in the case of a small one and more blamable in the case of one with a large physical frame.
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Kasmā?
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Why?
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Payogamahantatāya.
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Because of the greater magnitude of the means [needed];
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Payogasamattepi vatthumahantatāya.
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and when the means are equal, [it depends] on the greater magnitude of the object, [namely, the breathing thing.]
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Guṇavantesu pana manussādīsu appaguṇe pāṇātipāto appasāvajjo, mahāguṇe mahāsāvajjo.
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But in the case of human beings, etc., endowed with special qualities, killing-breathing- things is [relatively] less blamable in the case of one with small special qualities;
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Sarīraguṇānantu samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjatā, tibbatāya mahāsāvajjatā ca veditabbā.
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and when there is equality of special qualities and of the physical frame, then the lesser blamableness should be understood to reside in the [relative] mildness of the defilements and of the active process adopted, and the greater blamableness in their greater violence.
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Esa nayo sesesupi.
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So too with the rest.
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Api cettha surāmerayamajjapamādaṭṭhānameva mahāsāvajjaṃ, na tathā pāṇātipātādayo.
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But unlike killing-breathing-things, etc., [whose blamability varies,] the opportunity-for- negligence-due-to-liquor-wine-and-besotting-drink is always greatly blamable.
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Kasmā?
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Why?
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Manussabhūtassāpi ummattakabhāvasaṃvattanena ariyadhammantarāyakaraṇatoti.
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Because it obstructs the Noble Ones’ True Idea by inducing even madness in a human being.
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Evamettha mahāsāvajjatopi viññātabbo vinicchayo.
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That is how the explanation should be known by blamability.
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Payogatoti ettha ca pāṇātipātassa sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti chappayogā.
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21. ‘By means ’: in the case of killing-breathing-things there are six kinds of means: with one’s own hand, by command, by missile, by fixed contrivance, by [magical] science, and by supernormal power.
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Tattha kāyena vā kāyappaṭibaddhena vā paharaṇaṃ sāhatthiko payogo, so uddissānuddissabhedato duvidho hoti.
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22. Herein, a blow given by the body or by what is connected to the body is 'with one's own hand ’ as means. That is of two kinds as directed [to an individual] and not so directed.
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Tattha uddissake yaṃ uddissa paharati, tasseva maraṇena kammunā bajjhati.
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Herein, in the case of that directed [to an individual], one becomes responsible for the action of killing 10 only through the death of the one to whom the blow was directed.
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"Yo koci maratū"ti evaṃ anuddissake pahārapaccayā yassa kassaci maraṇena.
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In the case of that not so directed [and given] thus ' Let anyone at all die ’ [one becomes responsible] through anyone’s death that is conditioned by that blow.
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Ubhayathāpi ca paharitamatte vā maratu, pacchā vā teneva rogena, paharitakkhaṇe eva kammunā bajjhati.
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And in both cases, whether [the breathing thing] dies with the very blow or afterwards of a sickness due to it, one becomes responsible for the action as from the moment of the blow,
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Maraṇādhippāyena ca pahāraṃ datvā tena amatassa puna aññena cittena pahāre dinne pacchāpi yadi paṭhamapahāreneva marati, tadā eva kammunā baddho hoti.
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and when after giving the blow with the intention to kill, the breathing thing is not killed and then again a blow accompanied by another cognizance is given by him to that breathing thing not yet dead, and later on if it dies of the first blow, it is from then that he becomes responsible for the action,
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Atha dutiyapahārena, natthi pāṇātipāto.
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in which case there is no killing-of-breathing-things by the second blow;
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Ubhayehi matepi paṭhamapahāreneva kammunā baddho, ubhayehipi amate nevatthi pāṇātipāto.
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but if it dies through both, then he is responsible for the action as from the first blow. If it does not die through either, then there is no killing-of-breathing-things.
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Esa nayo bahukehipi ekassa pahāre dinne.
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This method applies also when a blow is given by many to one;
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Tatrāpi hi yassa pahārena marati, tasseva kammabaddho hoti.
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for then the responsibility for the action lies with him by whose blow the breathing thing died.
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Adhiṭṭhahitvā pana āṇāpanaṃ āṇattiko payogo.
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23. A command [given] after making a decision is a ‘ command ’ as means.
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Tatthapi sāhatthike payoge vuttanayeneva kammabaddho anussaritabbo.
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Herein, too, responsibility for the action should be followed out by the same method as that stated under ‘ with one’s own hand' as means.
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Chabbidho cettha niyamo veditabbo –
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And the definitive rule to be understood is sixfold as follows:
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"Vatthu kālo ca okāso, āvudhaṃ iriyāpatho;
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The object, time, locality, The weapon, posture,
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Kiriyāvisesoti ime, cha āṇattiniyāmakā"ti. (pāci. aṭṭha. 2.174);
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and the kind Of act; these are the six that we Shall need to make ' command ’ defined.
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Tattha vatthūti māretabbo pāṇo.
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Herein, the ‘ object ’ is the breathing thing to be killed.
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Kāloti pubbaṇhasāyanhādikālo ca, yobbanathāvariyādikālo ca.
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The ‘ time ’ is the time consisting in morning, afternoon, etc., and the time consisting in youth, full strength, and so on.11
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Okāsoti gāmo vā nigamo vā vanaṃ vā racchā vā siṅghāṭakaṃ vāti evamādi.
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The ‘ locality ’ is the village or town or wood or forest or crossroads, and so on.
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Āvudhanti asi vā usu vā satti vāti evamādi.
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The ‘ weapon ’ is the sword, arrow or spear, and so on.
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Iriyāpathoti māretabbassa mārakassa ca ṭhānaṃ vā nisajjā vāti evamādi.
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The ‘ posture ’ is the standing or sitting posture, etc., of the breathing thing to be killed and of the killer.
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Kiriyāvisesoti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā saṅkhamuṇḍikaṃ vāti evamādi.
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The ' kind of act ’ is the stabbing or the cutting or the breaking or the ‘ polished-shell shave ’ (see M. i. 87), and so on.
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Yadi hi vatthuṃ visaṃvādetvā "yaṃ mārehī"ti āṇatto, tato aññaṃ māreti, āṇāpakassa natthi kammabaddho.
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If the object is mistaken and someone is killed other than the one whom it was commanded to kill, then the giver of the command has no responsibility for the action.
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Atha vatthuṃ avisaṃvādetvā māreti, āṇāpakassa āṇattikkhaṇe āṇattassa māraṇakkhaṇeti ubhayesampi kammabaddho.
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But if the object is not mistaken and the death is caused, then responsibility for the action lies with both the one giving the command and the one commanded: with the former from the moment of his giving the command, and with the latter from the moment of the death.
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Esa nayo kālādīsupi.
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Likewise in the case of 'time' and the rest.
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Māraṇatthantu kāyena vā kāyappaṭibaddhena vā paharaṇanissajjanaṃ nissaggiyo payogo.
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24. 'A missile as means' is when a blow is given for the purpose of killing by throwing something by the body or by what is connected to the body.
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Sopi uddissānuddissabhedato duvidho eva, kammabaddho cettha pubbe vuttanayeneva veditabbo.
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That too is twofold, being classed as directed [to an individual] and not so directed. And responsibility for the action should be understood here in the way already stated.
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Māraṇatthameva opātakhaṇanaṃ, apassenaupanikkhipanaṃ, bhesajjavisayantādippayojanaṃ vā thāvaro payogo.
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25. A fixed contrivance as means 5 is as follows: digging a pitfall, [fixing, say, a poisoned fchorn on] what is leant on, putting [something lethal] in someone’s vicinity, [administering unsuitable] medicine, poison, a mechanical device, etc., the purpose of which is to kill.
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Sopi uddissānuddissabhedato duvidho, yato tatthapi pubbe vuttanayeneva kammabaddho veditabbo.
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That too is twofold, being classed as directed [to an individual] or not so directed. Consequently, responsibility for the action should be understood in the way already stated herein.
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Ayantu viseso – mūlaṭṭhena opātādīsu paresaṃ mūlena vā mudhā vā dinnesupi yadi tappaccayā koci marati, mūlaṭṭhasseva kammabaddho.
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But there is this difference. When the pitfall or whatever it may be is given out to others by a lessor 12 for money or gratis, then if [the breathing thing] dies with that as condition, the responsibility for the action lies only with the lessor.
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Yadipi ca tena aññena vā tattha opāte vināsetvā bhūmisame katepi paṃsudhovakā vā paṃsuṃ gaṇhantā, mūlakhaṇakā vā mūlāni khaṇantā āvāṭaṃ karonti, deve vā vassante kaddamo jāyati, tattha ca koci otaritvā vā laggitvā vā marati, mūlaṭṭhasseva kammabaddho.
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Also even if the pitfall is obliterated either by him or by another and the ground made level there, and then earth-washers 12 take away earth or root-diggers digging up roots make a pit or mud appears after a fall of rain, and anyone slipping in or getting bogged there dies, then the responsibility for the action lies only with the lessor.
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Yadi pana yena laddhaṃ, so añño vā taṃ vitthaṭataraṃ gambhīrataraṃ vā karoti, tappaccayāva koci marati, ubhayesampi kammabaddho.
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But if either he who has thus obtained it [from the lessor], or someone else, widens it and anyone dies with that as condition, the responsibility for the action lies with both.
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Yathā tu mūlāni mūlehi saṃsandanti, tathā tatra thale kate muccati.
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It is only according as roots interlock with roots in that place and it thus once more becomes firm ground that he is freed [from potential responsibility].
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Evaṃ apassenādīsupi yāva tesaṃ pavatti, tāva yathāsambhavaṃ kammabaddho veditabbo.
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Similarly with [fixing, say, a poisoned thorn on] what is leant on, etc.: as long as they last, so long should the responsibility for the action be understood to last according as applicable.
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Māraṇatthaṃ pana vijjāparijappanaṃ vijjāmayo payogo.
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26. ‘ [Magical] science as means’ is the pronouncement of the incantations of [magical] science for the purpose of causing death.
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Dāṭhāvudhādīnaṃ dāṭhākoṭanādimiva māraṇatthaṃ kammavipākajiddhivikārakaraṇaṃ iddhimayo payogoti.
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27. ‘ Supernormal power as means ’ is the causing of alterations by the supernormal power that is the ripening of action, such as the sharpening of the tusks, etc., of those that have tusks as weapons, and so on.13
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Adinnādānassa tu theyyapasayhapaṭicchannaparikappakusāvahāravasappavattā sāhatthikāṇattikādayo payogā, tesampi vuttānusāreneva pabhedo veditabbo.
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28. In the case of taking what is not given, [ 31 ] the means are those beginning with ‘ one’s own hand ’ and ‘ by command ’ occurring under the [five] heads of robbery by theft, force, hiding, stratagem, and tea-grass (see Vin. v. 129); and the classification of these should also be understood in the way already stated.
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Abrahmacariyādīnaṃ tiṇṇampi sāhatthiko eva payogo labbhatīti.
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29. In the case of those beginning with what-is-not-the-Divine-Life (unchastity), only ' one’s own hand as means ’ is possible, [and not ‘ by command ’ and the rest.]
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Evamettha payogatopi viññātabbo vinicchayo.
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That is how the explanation should be known by means.
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Aṅgatoti ettha ca pāṇātipātassa pañca aṅgāni bhavanti – pāṇo ca hoti, pāṇasaññī ca, vadhakacittañca paccupaṭṭhitaṃ hoti, vāyamati, tena ca maratīti.
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30. ‘ By factor ’: in the case of killing-breathing-things there are five factors, that is to say: there is a breathing thing, [the transgressor] is percipient of that as a breathing thing, the cognizance of killing is established, he makes an effort, [the breathing thing] dies by that [effort].
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Adinnādānassāpi pañceva – parapariggahitañca hoti, parapariggahitasaññī ca, theyyacittañca paccupaṭṭhitaṃ hoti, vāyamati, tena ca ādātabbaṃ ādānaṃ gacchatīti.
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31. In the case of taking-what-is-not-given the factors are also five, that is to say: there is what has been taken possession of by another, [the transgressor] is percipient of that as having been taken possess- sion of by another, the cognizance of stealing is established, he makes an effort, what is takable is taken by him.
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Abrahmacariyassa pana cattāri aṅgāni bhavanti – ajjhācariyavatthu ca hoti, tattha ca sevanacittaṃ paccupaṭṭhitaṃ hoti, sevanapaccayā payogañca samāpajjati, sādiyati cāti, tathā paresaṃ dvinnampi.
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32. In the case of what-is-not-the-Divine-Life (unchastity) the factors are four, that is to say: there is an object for the infringe- ment, the cognizance of indulging is established, [the transgressor] has the physical means ready as condition for indulgence, and there is consent [to the act].
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Tattha musāvādassa tāva musā ca hoti taṃ vatthu, visaṃvādanacittañca paccupaṭṭhitaṃ hoti, tajjo ca vāyāmo, paravisaṃvādanañca viññāpayamānā viññatti pavattatīti cattāri aṅgāni veditabbāni.
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33. Similarly with the remaining two; for in the case of speaking falsehood, firstly, the factors are four, that is to say: there is a falsehood, there is established cognizance of deception regarding that object, the appropriate effort is made, the intimation occurs intimating what deceives another.
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Surāmerayamajjapamādaṭṭhānassa pana surādīnañca aññataraṃ hoti madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti, tajjañca vāyāmaṃ āpajjati, pīte ca pavisatīti imāni cattāri aṅgānīti.
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34. In the case of the opportunity-for-negligence-due-to-liquor- wine-and-besotting-drink the factors are these four: there is one or other of the tilings beginning with liquor, cognizance of desire to drink an intoxicant is established, one undertakes the appropriate effort, when (the intoxicant) has been drunk it is absorbed.
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Evamettha aṅgatopi viññātabbo vinicchayo.
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That is how the explanation should be known by factor.
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Samuṭṭhānatoti pāṇātipātaadinnādānamusāvādā cettha kāyacittato, vācācittato, kāyavācācittato cāti tisamuṭṭhānā honti.
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35. ‘ By origination ’: killing-breathing-things, taking-what-is-not- given, and speaking-falsehood, have threefold origination, namely, by body-cum-cognizance, by speech-cum-cognizance, and by body- cum-speech-cum-cognizance.
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Abrahmacariyaṃ kāyacittavasena ekasamuṭṭhānameva.
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What-is-not-the-Divine-Life (unchastity) has only single origination, namely, by body-cum-cognizance.
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Surāmerayamajjapamādaṭṭhānaṃ kāyato ca, kāyacittato cāti dvisamuṭṭhānanti.
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The opportunity-for-negligence-due-to-liquor-wine-and-be- sotting-drink has twofold origination, namely, by body and by body- cum-cognizance.14
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Evamettha samuṭṭhānatopi viññātabbo vinicchayo.
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This is how the explanation should be known by origination.
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Vedanātoti ettha ca pāṇātipāto dukkhavedanāsampayuttova.
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36. ‘By feeling’: killing-breathing-things is associated with only painful feeling.
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Adinnādānaṃ tīsu vedanāsu aññataravedanāsampayuttaṃ, tathā musāvādo.
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Taking-what-is-not-given is associated with any one of the three kinds of feeling. Likewise speaking-falsehood.
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Itarāni dve sukhāya vā adukkhamasukhāya vā vedanāya sampayuttānīti.
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The other two are associated only with pleasant or with neither- painful-nor-pleasant feeling.
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Evamettha vedanātopi viññātabbo vinicchayo.
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This is how the explanation should be known by feeling.
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Mūlatoti pāṇātipāto cettha dosamohamūlo.
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37. ' By root ’: killing-breathing-things has delusion and hate for its roots.
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Adinnādānamusāvādā lobhamohamūlā vā dosamohamūlā vā.
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Taking-what-is-not-given and speaking-falsehood have greed and delusion for their roots or they have hate and delusion for their roots.
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Itarāni dve lobhamohamūlānīti.
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The other two have greed and delusion for their roots.
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Evamettha mūlatopi viññātabbo vinicchayo.
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This is how the explanation should be known by root.
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Kammatoti pāṇātipātaadinnādānaabrahmacariyāni cettha kāyakammameva kammapathappattāneva ca, musāvādo vacīkammameva.
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38. ‘ By action ’: killing-breathing-things, taking-what-is-not- given, and what-is-not-the-Divine-Life (unchastity) are always bodily action and [to be such] have always reached a [completed] course of action. Speaking-falsehood is always verbal action;
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Yo pana atthabhañjako, so kammapathappatto.
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but that which actually conceals a meaning is a [completed] course of action, 15
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Itaro kammameva.
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while any other is only action.
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Surāmerayamajjapamādaṭṭhānaṃ kāyakammamevāti.
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The opportunity-for- negligence-due-to-fiquor-wine-and-besotting-drink is always bodily action.
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Evamettha kammatopi viññātabbo vinicchayo.
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This is how the explanation should be known by action.
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Viramatoti ettha āha "pāṇātipātādīhi viramanto kuto viramatī"ti?
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39. ‘ By abstinence ’ (virama ): here it may be asked: When someone is abstaining from killing breathing things, what does he abstain from?
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Vuccate – samādānavasena tāva viramanto attano vā paresaṃ vā pāṇātipātādiakusalato viramati.
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—It may be stated as follows. Firstly when someone abstains by undertaking, he abstains either from his own or others’ unprofitable [action consisting in] killing breathing things, and the rest.
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Kimārabhitvā?
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—Contingent upon what?
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Yato viramati, tadeva.
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—Upon only that from which he abstains.
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Sampattavasenāpi viramanto vuttappakārākusalatova.
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And [secondly] when someone abstains by custom, he abstains from unprofitable [action] of the kind just stated, too.
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Kimārabhitvā?
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— Contingent upon what?
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Pāṇātipātādīnaṃ vuttārammaṇāneva.
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—Upon only the objects, as already stated (§ 17), of killing-breathing-things, and the rest (cf. § 17).
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Keci pana bhaṇanti "surāmerayamajjasaṅkhāte saṅkhāre ārabhitvā surāmerayamajjapamādaṭṭhānā viramati, sattasaṅkhāresu yaṃ pana avaharitabbaṃ bhañjitabbañca, taṃ ārabhitvā adinnādānā musāvādā ca, satteyevārabhitvā pāṇātipātā abrahmacariyā cā"ti.
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Some say, however, that ‘ His abstaining from the opportunity-for-negligence- due-to-fiquor-wine-and-besotting-drink is contingent upon [only] determinations consisting of liquor, wine and intoxicants; that [his abstaining] from taking-what-is-not-given and from speaking- falsehood are contingent upon [both] determinations and creatures respectively to be stolen and to be deceived; and that [his abstaining] from killing-breathing-things and from what-is-not-the-Divine-Life (unchastity) are contingent only upon creatures'.16
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Tadaññe "evaṃ sante 'aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyā'ti evaṃdiṭṭhikā hutvā anicchamānā yadeva pajahati, taṃ attano pāṇātipātādiakusalamevārabhitvā viramatī"ti vadanti.
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But others, holding the view that ' If that is so, then while cognizing one thing he would be doing another, and so he would not know what it was that he was abandoning ’, did not agree, and they said that ' He abstains contingent only upon his own unprofitable [action] consisting in killing-breathing-things, and the rest, which is what he abandons.'
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Tadayuttaṃ.
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That is incorrect.
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Kasmā?
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Why?
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Tassa paccuppannābhāvato bahiddhābhāvato ca.
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Because it takes no account either of presence or externality;
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Sikkhāpadānañhi vibhaṅgapāṭhe "pañcannaṃ sikkhāpadānaṃ kati kusalā - pe - kati araṇā"ti pucchitvā "kusalāyeva, siyā sukhāya vedanāya sampayuttā"ti (vibha. 716) evaṃ pavattamāne vissajjane "paccuppannārammaṇā"ti ca "bahiddhārammaṇā"ti ca evaṃ paccuppannabahiddhārammaṇattaṃ vuttaṃ, taṃ attano pāṇātipātādiakusalaṃ ārabhitvā viramantassa na yujjati.
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for in the Vibhanga reading of the training precepts, after asking the question 'How many of the five training precepts are profitable?... How many are without conflict? when the answer is given in the way beginning ‘ They are profitable only. They may be associated with pleasant feeling ... ' [they are then stated to] ‘ have a present object ’ [and to] ' have an external object ' (Vbh. 291-2), thus their object is stated to be present and external (see Abhidhamma Matika Triads at Dhs. p. 2). Consequently that does not apply to one 4 abstaining contingent upon his own unprofitable [action] consisting in killing-breathing- things, and so on.
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Yaṃ pana vuttaṃ – "aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyā"ti.
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Now as to the objection that ' Cognizing one tiling he would be doing another, and so he would not know what it was he was abandoning ’
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Tattha vuccate – na kiccasādhanavasena pavattento aññaṃ cintento aññaṃ karotīti vā, yañca pajahati, taṃ na jānātīti vā vuccati.
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it may be stated as follows: when someone is causing an occurrence by accomplishing a function, it is not said [of him] that ' cognizing one thing he would be doing another ’ or that ' he does not know what he is abandoning';
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"Ārabhitvāna amataṃ, jahanto sabbapāpake;
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[on the contrary,]Contingently upon the Deathless [State] He is all evil things abandoning.
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Nidassanañcettha bhave, maggaṭṭhoriyapuggalo"ti.
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The Noble Person standing on the Path Is here the [best] example [for this thing]: (above)
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Evamettha viramatopi viññātabbo vinicchayo.
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This is how the explanation should be known by abstinence.
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Phalatoti sabbe eva cete pāṇātipātādayo duggatiphalanibbattakā honti, sugatiyañca aniṭṭhākantāmanāpavipākanibbattakā honti, samparāye diṭṭhadhamme eva ca avesārajjādiphalanibbattakā.
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40. ' By the fruit ’: all these [actions] beginning with killing- breathing-things generate an unhappy destination as their fruit [in rebirth-linking], and [in the course of existence] in a happy destination they generate the un-wished-for, the undesired, and the disagreeable as their ripening: this is in future existence. In present existence they generate want of intrepidity, etc., as their fruit.
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Apica "yo sabbalahuso pāṇātipātassa vipāko manussabhūtassa appāyukasaṃvattaniko hotī"ti (a. ni. 8.40) evamādinā nayenettha phalatopi viññātabbo vinicchayo.
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Also [this may be understood] in the way beginning ' Of killing breathing things the lightest ripening of all leads to short life in a human being ’ (A. iv. 247-8). This is how the explanation should be known by the fruit.
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Api cettha pāṇātipātādiveramaṇīnampi samuṭṭhānavedanāmūlakammaphalato viññātabbo vinicchayo.
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41. In addition, the explanation of abstentions from killing- breathing-things, and the rest, can be known by origination, feeling, root, action, and fruit, also as follows.
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Tatthāyaṃ viññāpanā – sabbā eva cetā veramaṇiyo catūhi samuṭṭhahanti kāyato, kāyacittato, vācācittato, kāyavācācittato cāti.
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Here is the lay-out. All these abstentions originate from four originations, namely, from body, from body-cum-cognizance, from speech-cum-cognizance, and from body-cum-speech-cum-cognizance.
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Sabbā eva ca sukhavedanāsampayuttā vā, adukkhamasukhavedanāsampayuttā vā, alobhādosamūlā vā alobhādosāmohamūlā vā.
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All [as to feeling] are either associated with pleasant feeling or associated with neither-painful-nor-pleasant feeling. [All as to root] have non-greed and non-hate for their roots, or non-greed, non-hate, and non-delusion, for their roots.
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Catassopi cettha kāyakammaṃ, musāvādāveramaṇī vacīkammaṃ, maggakkhaṇe ca cittatova samuṭṭhahanti, sabbāpi manokammaṃ.
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[As to action] four are bodily action, while abstention from speaking falsehood is verbal action; and at the moment of the path, and when they are originated from cognizance, they are all mental action as well.
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Pāṇātipātā veramaṇiyā cettha aṅgapaccaṅgasampannatā ārohapariṇāhasampattitā javasampattitā suppatiṭṭhitapādatā cārutā mudutā sucitā sūratā mahabbalatā vissatthavacanatā lokapiyatā nelatā abhejjaparisatā acchambhitā duppadhaṃsitā parūpakkamena amaraṇatā anantaparivāratā surūpatā susaṇṭhānatā appābādhatā asokitā piyehi manāpehi saddhiṃ avippayogatā dīghāyukatāti evamādīni phalāni.
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42. [As to fruit] the fruits of abstention from killing-breathing- things are such things as excellence of limbs, excellence of height and girth, excellence of speed, sure-footedness, elegance, malleability, pureness, courage, great strength, clarity of speech, popularity in the world, an assembly without schisms, untimorousness, unpersecutedness, immunity from death by others’ violence, constant support, beauty of form, beauty of shape, unafflictedness, sorrowlessness, non-separation from those dear and beloved, longevity, and so on.
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Adinnādānā veramaṇiyā mahaddhanatā pahūtadhanadhaññatā anantabhogatā anuppannabhoguppattitā uppannabhogathāvaratā icchitānaṃ bhogānaṃ khippappaṭilābhitā rājacorudakaggiappiyadāyādehi asādhāraṇabhogatā asādhāraṇadhanappaṭilābhitā lokuttamatā natthikabhāvassa ajānanatā sukhavihāritāti evamādīni.
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43. The fruits of abstention from taking-what-is-not-given are such things as great riches, abundance of riches and corn, limitless property, arising of unarisen property, consolidation of arisen property, rapid acquisition of wished-for property, invulnerability of property to the claims of kings, bandits, water, fire, and unwelcome heirs, [ 34 ] obtaining riches not shared by others (see Ch. viii), primacy in the world, unknowing of the non-existence [of giving, etc. (see M. iii, 71, 78)], and a pleasant abiding.
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Abrahmacariyā veramaṇiyā vigatapaccatthikatā sabbajanapiyatā annapānavatthasayanādīnaṃ lābhitā sukhasayanatā sukhappaṭibujjhanatā apāyabhayavinimuttatā itthibhāvappaṭilābhassa vā napuṃsakabhāvappaṭilābhassa vā abhabbatā akkodhanatā paccakkhakāritā apatitakkhandhatā anadhomukhatā itthipurisānaṃ aññamaññapiyatā paripuṇṇindriyatā paripuṇṇalakkhaṇatā nirāsaṅkatā appossukkatā sukhavihāritā akutobhayatā piyavippayogābhāvatāti evamādīni.
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44. The fruits of abstention from what-is-not-the-Divine-Life (unchastity) are such things as freedom from enemies, dearness to all people, obtainment of food, drink, clothing, lodging, etc., pleasant sleeping, pleasant waking, freedom from fear of states of deprivation, non-liability to assume the female sex or the neuter sex, freedom from anger, frankness, non-dismay, non-discountenancedness, mutual dearness of women and men, completeness of faculties, completeness of characteristics, unanxiousness, freedom from over-activity, a state of pleasant abiding, fearlessness, non-separation from loved ones, and so on.
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Musāvādā veramaṇiyā vippasannindriyatā vissaṭṭhamadhurabhāṇitā samasitasuddhadantatā nātithūlatā nātikisatā nātirassatā nātidīghatā sukhasamphassatā uppalagandhamukhatā sussūsakaparijanatā ādeyyavacanatā kamaluppalasadisamudulohitatanujivhatā anuddhatatā acapalatāti evamādīni.
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45. The fruits of abstention from speaking-falsehood are such things as clearness of the faculties, distinct and sweet speech, evenly placed and pure [white] teeth, no over-stoutness, no over-leanness, no over-shortness, no over-tallness, pleasantness to the touch, a lotus-scented mouth, desire of those in one’s company to listen to one, amiable speech, a slender red tongue like a red lotus petal, undistractedness (or non-pride), no personal vanity, 17 and so on.
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Surāmerayamajjapamādaṭṭhānā veramaṇiyā atītānāgatapaccuppannesu sabbakiccakaraṇīyesu khippaṃ paṭijānanatā sadā upaṭṭhitasatitā anummattakatā ñāṇavantatā analasatā ajaḷatā anelamūgatā amattatā appamattatā asammohatā acchambhitā asārambhitā anussaṅkitā saccavāditā apisuṇāpharusāsamphapalāpavāditā rattindivamatanditatā kataññutā kataveditā amaccharitā cāgavantatā sīlavantatā ujutā akkodhanatā hirimanatā ottappitā ujudiṭṭhikatā mahāpaññatā medhāvitā paṇḍitatā atthānatthakusalatāti evamādīni phalāni.
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46. The fruits of abstention from the opportunity-for-negligence- due-to-liquor-wine-and-besotting-drink are such things as swift recognition of past, future and present tasks to be done, constant establishment of mindfulness, freedom from madness, possession of knowledge, non-procrastination, non-stupidity, non-drivellingness, non-intoxication, non-negligence, non-confusion, non-timorousness, non-presumption, unenviousness, truthfulness, freedom from malicious and harsh speech and from gossip, freedom from dullness both night and liberality, virtuousness, rectitude, unangriness, possession of conscience, possession of shame, rectitude of view, great understanding, wisdom, learnedness, skill in [distinguishing] good from harm, and so on.
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Evamettha pāṇātipātādiveramaṇīnaṃ samuṭṭhānavedanāmūlakammaphalatopi viññātabbo vinicchayo.
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This is how the explanation of the abstentions from killing-breathing-things, etc., can also be known by origination, feeling, root, action, and fruit.
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