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sometimes rooted in aversion and delusion. Sexual misconduct is rooted in greed and delusion. False speech is sometimes rooted in greed and delusion, sometimes rooted in aversion and delusion. Intoxicants are rooted in greed and delusion. "By action," false speech here is verbal action. The rest are bodily action. "By fault," killing has little fault and great fault. Likewise, stealing, etc. Their differentiation has already been shown below. But this is another way: the killing of an ant or louse has little fault, the killing of a larger one has great fault; that too has little fault, the killing of a larger bird has great fault; then a monitor lizard, then a rabbit, then a deer, then a wild ox, then a horse, then the killing of an elephant has great fault, then that of an immoral person, then that of a virtuous person, then that of one who has gone for refuge, then that of one who observes the five precepts, then that of a novice, then that of a... Killing a worldling monk, then a stream-enterer, then a once-returner, then a non-returner, then an arahant, is indeed a deed of exceedingly great fault. Taking what is not given from a person of poor virtue is a small fault, but from one possessing the virtue of a cow, a great fault; then from one who has gone for refuge, then from one observing the five training precepts, then from a novice, then from a worldling monk, then from a stream-enterer, then from a once-returner, then from a non-returner, a great fault; then from an arahant, it is indeed a deed of exceedingly great fault. Misconduct with a woman of poor virtue is a small fault, but with one possessing the virtue of a cow, a great fault; then with one who has gone for refuge, observing the five training precepts, a female novice, a worldling nun, a stream-enterer, a once-returner, then with a non-returner, a great fault, but with an arahant nun, it is entirely a deed of great fault. False speech for the sake of a kākaṇi coin is a small fault, then for half a māsaka, a māsaka, five māsakas, half a kahāpaṇa, a kahāpaṇa, then for the sake of invaluable goods, false speech is a great fault, but for one who speaks falsely and divides the Sangha, it is entirely a deed of great fault. Drinking a pasata measure of liquor is a small fault, drinking a handful measure is a great fault; but for one who drinks much, enough to cause staggering, and commits village-destroying, town-destroying acts, it is indeed entirely a deed of great fault. Indeed, having committed killing, the killing of an arahant is a great fault; having committed taking what is not given, taking from the property of an arahant, having committed misconduct, misconduct with an arahant nun, having committed false speech, division of the Sangha through false speech, having committed liquor drinking, drinking much enough to cause staggering and destroying villages and towns, is a great fault. But of all these, division of the Sangha through false speech is the greatest fault. For it is a great evil capable of causing one to be cooked in hell for a kappa. 'By way of effort', killing can be done by one's own hand or by command. Similarly, taking what is not given. no giving. Wrong conduct, lying, and drinking intoxicants are all direct actions. Thus, having understood the determination of abstaining from killing and other precepts in this way, according to principle, the determination of abstaining from killing and other precepts should also be understood according to division, object, feeling, root, action, breach, undertaking, and effort. Therein, "according to principle" means that in the order of the five mental states, they are only principles of morality in the sense of a synonym. "According to division" means that they are simply the five paths of action. "According to object" means that abstaining from killing takes the life faculty of another as its object and abstains with its own volition of abstinence. The same method applies to the others. For all of these abstain with a volition of abstinence, taking something to be transgressed as their object. "According to feeling" means that all are either pleasant feeling or neutral feeling. "According to root" means that for one who abstains with a mind associated with knowledge, they have roots of non-greed, non-hatred, and non-delusion; for one who abstains with a mind dissociated from knowledge, they have roots of non-greed and non-hatred. "According to action" means that only abstaining from false speech is verbal action here; the rest are bodily action. "According to breach" means that whatever a householder transgresses, that alone is breached and broken; the rest is not broken. Why? Because householders have unfixed morality; they protect only what they are able to. But for novices, when one is transgressed, all are broken. And not only these, but the remaining precepts are also broken. But their transgression is based on the object of punishment. When punishment is done, saying, "I will not do such a thing again," the morality is complete. "According to undertaking" means that they are undertaken even by one who resolves for himself, saying, "I undertake the five precepts," or by undertaking them one by one. They are undertaken even by one who sits near another and undertakes, saying, "I undertake the five precepts," or by undertaking them one by one. "According to effort" means that all should be understood as direct actions. 712. Now, because of the division of these precepts, These five precepts have been stated; to show them, this section on training is begun, asking "What are the qualities that are training?" Here, since all wholesome qualities of the four planes of existence are training because they should be trained in, to show them, "At the time when in the sense-sphere..." etc., is stated. Here, the meaning should be understood by expanding the text in the same way as stated in the section on the arising of consciousness in the lower part (Dhs. 1). But here, only the introduction is shown. Commentary on the Abhidhamma Division. 3. Commentary on the Questioning. 714. In the Questioning, the wholesome nature of the precepts should be understood according to the text. But among the triads of objects, those precepts that are stated here as having beings as their objects, since they take as their object only the formations that are counted as beings, and since all of these are specified only as abstinences that have been attained, therefore they are stated as "having limited objects" and "having present objects." But since the object from which one abstains is completely external, the externality of the object of all of them should be understood. In this analysis of the precepts, the Perfectly Enlightened One has spoken of only mundane precepts in both the Abhidhamma Division and the Questioning. For both of these methods are mundane and thus have only one scope. Thus, this analysis of the precepts divides and shows them only after extracting two cycles. The Commentary on the Analysis of the Precepts, from the Sammohavinodanī, is finished. 15. The Analysis of Discrimination 1. The Suttanta Division 1. Commentary on the Section on Inclusion 718. Now, immediately after that, in the Analysis of Discrimination, "four" is a numerical limit. "Discrimination" means distinctions. But since it says later, "Knowledge of meaning is discrimination of meaning," etc., therefore it should be understood that the distinctions are not of anything else, but only of knowledge. Thus, by the phrase "four discriminations," this meaning is included: four distinctions of knowledge. "Discrimination of meaning" means discrimination in meaning; the characteristic of the distinction of meaning. The meaning is: knowledge capable of discerning, clarifying, and determining, which is diversified in meaning. This is the method for the remaining terms as well. Indeed, knowledge capable of discerning, clarifying, and determining the diversity of the Dhamma, which is diversified in the Dhamma, is called the Dhamma-paṭisambhidā. Knowledge capable of discerning, clarifying, and determining the diversity of language, which is diversified in the expression of language, is called the Nirutti-paṭisambhidā. Knowledge capable of discerning, clarifying, and determining the diversity of intuition, which is diversified in intuition, is called the Paṭibhāna-paṭisambhidā. Now, to show the paṭisambhidā divided according to the way they were laid out, he said, "Knowledge of meaning is the Attha-paṭisambhidā," and so on. There, "meaning" in brief, is cause and effect. For it is something to be striven for, reached, and attained by way of cause, therefore it is called meaning. But in detail, whatever arises from conditions, Nibbāna, the meaning of what is spoken, result, and action: these five things should be understood as meaning. The knowledge diversified in that meaning, for one who reflects on that meaning, is the Attha-paṭisambhidā. "Dhamma," in brief, is condition. For since it establishes, maintains, and leads to this and that, therefore it is called Dhamma. But in detail, whatever cause produces a result, the Noble Path, what is spoken, wholesome, and unwholesome: these five things should be understood as Dhamma. The knowledge diversified in that Dhamma, for one who reflects on that Dhamma, is the Dhamma-paṭisambhidā. There, "knowledge of language and expression of Dhamma" means: the knowledge diversified in the expression of that inherent language, for one who reflects on the inherent language of that meaning and Dhamma, making that inherent language the object. Thus, this Nirutti-paṭisambhidā is said to have sound as its object, not concept as its object. Why? Because upon hearing a sound, one knows, "This is inherent language, this is not inherent language." For one who has attained paṭisambhidā, even the word "phasso" (contact)... When it is said, "This is a natural expression," he knows it.