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are understood as the boundary, in the sense of that which should not be transgressed. Thus, the volition by which, speaking the four verbal misconducts, one transgresses the boundary, this, having arisen, does not allow one to transgress that boundary, that is, non-transgression of the boundary. They are called "breakers." "Velāyatī" or "velā" means to shake, to destroy. What does it shake? The four kinds of verbal misconduct. Thus, because of shaking, it is "velā." But "anatikkamo" means not transgressing the benefit and happiness of a person, but proceeding within bounds. Thus, here the meaning should be understood by way of the two words. "Setughāto" means destroying a bridge; it means destroying the footing or the cause of the four kinds of verbal misconduct. For here "cause" is intended as a bridge. Here is the meaning of the word: the cause of the four kinds of verbal misconduct, such as greed, is a bridge, because it binds and glues a person to the round of existence. The destruction of the bridge is "setughāto." This is a designation for the abstinence that uproots the cause of verbal misconduct. This abstinence, reckoned as right speech, is obtained in the preliminary stage in various states of mind. For one abstains from false speech with one state of mind, and from malicious speech and so on with another. But in the moment of the supramundane path, it is obtained in a single state of mind. For the abstinence that makes a break in the four kinds of verbal misconduct, fulfilling the path factor, arises as one. 300. "Kāyaduccaritehī" means misconducts originating from the body, or produced by the body, such as killing living beings. The rest should be understood in the same way as before. This abstinence, reckoned as right action, is obtained in the preliminary stage in various states of mind. For one abstains from killing living beings with one state of mind, and from stealing and sexual misconduct with another. But in the moment of the supramundane path, it is obtained in a single state of mind. For the abstinence that makes a break in the three kinds of bodily misconduct, fulfilling the path factor, arises as one. 301. In the explanation of right livelihood, in "akiriyātiādīsu," the intention is that the consciousness by which one, living by wrong livelihood, performs an action, does not allow that action to be done once it has arisen, hence "akiriyāti." The explanation should be understood in this way. And livelihood as such is not something separate; when speech and action are included, it is included, because it is on the same side. But this is shown by taking it out from there because of the firm practice of avoidance. Thus, when it is A wrong livelihood is not effective, it does not fulfill the eight path factors, therefore, a right livelihood should be effective, the eight path factors should be fulfilled. Here is the method: Livelihood, when broken, is broken only at the doors of body and speech. There is no breaking of livelihood in the mind-door. When it is fulfilled, it is fulfilled in those two doors. There is no fulfillment of livelihood in the mind-door. But in the body-door, transgression can be due to livelihood or not due to livelihood. Likewise, in the speech-door. There, when royal officials and great ministers, indulging in play, showing off their bravery, commit hunting, highway robbery, or adultery, this is called unwholesome bodily action. Abstaining from that is called "right action." When they speak the four kinds of verbal misconduct that are not due to livelihood, this is called unwholesome verbal action. Abstaining from that is called "right speech." When, for the sake of livelihood, netters and fishermen kill living beings, take what is not given, commit sexual misconduct, this is called wrong livelihood. Abstaining from that is called "right livelihood." When, taking a bribe, they speak falsely, engage in tale-bearing, harsh speech, and frivolous chatter, this too is called wrong livelihood. Abstaining from that is called right livelihood. But the Elder Mahāsiva said: "Even in the body and speech doors, whether the transgression is due to livelihood or not, it is counted as unwholesome bodily action and verbal action. Abstaining from that is called right action and right speech." When asked, "Where is livelihood?" he said, "Relying on three deceptive things, producing four requisites, and consuming them." This is the ultimate wrong livelihood. Abstaining from that is called right livelihood. This right livelihood, in the preliminary stage, is obtained in various minds, for one abstains from bodily transgression with one mind, and from verbal transgression with another. But at the moment of the supramundane path, it is obtained in a single mind. For the wrong livelihood that arises in the body and speech doors due to the seven paths of action, By abandoning countless immoral thoughts, By fulfilling the path factors, A single abstinence arises. This is the distinction in the section on definition. But that faculty of knowing the unknown, the faculty of "I shall know," Is developed in the faculties, And among the path factors, right speech and so on, In terms of these, in the section on inclusion, It is said, "Nine faculties, the eightfold path." The section on emptiness is just natural. This, then, is the distinction in the purification path. 343. Furthermore, purification as emptiness, the emptiness path, Purification as desirelessness, the desirelessness path, This is the difference in the teaching. There, emptiness is a name for the supramundane path. For it obtains the name for three reasons: From its arrival, from its quality, and from its object. How? Here, a bhikkhu, having focused on self, Sees formations as self. But since the arising of the path does not occur Merely by seeing as self, It is fitting to see also as impermanent and as suffering, Therefore, contemplating in three ways, "impermanent, suffering, not-self," He walks mindfully. But his insight leading to emergence Sees even the formations of the three realms as empty. This insight is called emptiness. Standing in the place of arrival, It gives the name "emptiness" to its path. Thus, the path obtains the name "emptiness" from its arrival. But since it is empty of defilements such as lust, Therefore, it obtains the name "emptiness" from its quality. Nibbāna, too, is called emptiness because it is empty of lust and so on. Because the path arises having made that its object, The path obtains the name "emptiness" from its object. There, according to the Suttanta method, It obtains the name from its quality and from its object. This is a teaching by implication. But Abhidhamma discourse is a teaching without implication. Therefore, here it does not obtain the name from its quality or from its object, But obtains it only from its arrival. For arrival itself is the burden. That is twofold: Arrival of insight and arrival of the path. There, the arrival of insight is the burden in the place of the path's arrival, The arrival of the path is the Without aim. Because of coming to the path here, the arrival of insight is what is meant. 350. Without aspiration, here too, without aspiration is a name for the path. This name also, the path obtains for three reasons. How? Here, a bhikkhu, from the very beginning, being intent on suffering, sees conditioned things as suffering. But since the arising of the path does not occur merely from seeing as suffering, it is necessary to see as impermanent and as not-self, therefore, he lives contemplating and reflecting by applying the threefold contemplation of impermanence, suffering, and not-self. But the insight that leads to arising dries up, exhausts, and abandons aspiration in the conditioned things of the three realms. This insight is called without aspiration. Standing in the place of arrival, it gives the name "without aspiration" to its path. Thus, the path obtains the name "without aspiration" from arrival. But since there is no aspiration of lust, hatred, and delusion there, therefore, it obtains the name "without aspiration" by virtue of its quality. Even Nibbāna is called without aspiration because of the absence of those aspirations. Because it arises having that as its object, the path obtains the name without aspiration. There, according to the Suttanta method, it obtains the name both by virtue of its quality and by virtue of its object. This is a teaching by way of implication. But Abhidhamma discourse is a teaching without implication. Therefore, here, it does not obtain the name by virtue of its quality or by virtue of its object, but only by virtue of arrival. For arrival itself is the aim. That is twofold – the arrival of insight and the arrival of the path. There, the arrival of insight is the aim in the place of arrival of the path, the arrival of the path is the aim in the place of arrival of the fruit. Because of coming to the path here, the arrival of insight is what is meant. But aren't emptiness, signless, and without aspiration three names for the path? As he said – "There are these three liberations, bhikkhus – liberation through emptiness, liberation through the signless, liberation through the without aspiration" (Paṭisambhidāmagga 1.209). Among these, having taken two here, why is the signless not taken? Because of the absence of arrival. The signless Indeed, insight cannot, standing in the place of arrival, give a name to its own path. But the Perfectly Enlightened Buddha, to his own son, the Elder Rāhula, "Develop the signless, abandon the conceit latent; Then, by the overcoming of conceit, you will wander calmed." (Sn. 344); Spoke of signless insight. Insight, indeed, uncovers the sign of permanence, the sign of stability, the sign of happiness, and the sign of self. Therefore, it is called signless. And although it uncovers that sign, it itself moves in sign-related things, and is thus with signs.