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it is the same bhavaṅga-continuum and life-faculty-continuum, produced by a single kamma, not another, so "even if of changed gender" is said. For indeed, the bhavaṅga-continuum and life-faculty-continuum in that existence, when the gender does not change, that... Even if the gender changes, and taking that same (being), there is the designation of one birth. Here, there should be no objection based on the life faculty that has entered the state of existence, because something else is intended. For there, it obtains the usage of continuous discourse by its uninterrupted nature; or also, by the commonality of maintaining existence, the objection is without ground. Therefore, even if the gender changes, since the life of that same continuum, produced by a single action, is taken away, and the usage differs, whether he be a slayer of women or a slayer of men, he is not freed from the anantarika karma. Only this much should be said there. Here, however, beings of whatever birth they may be, at the time of death, die in the form of their own birth, not in another form. And the offenses of pacittiya, thullaccaya, and parajika should be determined by birth. Therefore, if a nāga or a supaṇṇa, or a yakkha or a peta, falls in that form and dies in its own animal form, pacittiya is appropriate there, not thullaccaya, because it died as an animal. For this reason, in the second elder's view, the form of death is the criterion, therefore, pacittiya is said. And this view is more reasonable, therefore it was stated later. In this same way, if an animal, like a nāga or supaṇṇa, falls into a human body and dies in its own form, there should be a pacittiya offense. If this is the case, why is it said in the Pāli: "If a yakkha or a peta, or an animal in a human body, falls into it, there is an offense of dukkaṭa. If, having fallen, painful feelings arise, there is an offense of dukkaṭa. If it dies, there is an offense of thullaccaya"? Some say there: "yakkha or peta" first refers to yakkhas and petas existing in their own form, and then, to show those same yakkhas and petas existing in another form, "or an animal in a human body" is said, not to show such an animal separately. Therefore, the interpretation here should be: "whether an animal body, or a human body, or a yakkha, or a peta." However, in all three Gaṇṭhipadas, it is said: "In the Pāli, It is said that it appears as if a grave offense has been stated specifically for animals standing in human form. Even if one dies in the form of a yakkha or a peta, the same principle applies, and because the form of death itself is the measure, a grave offense is clearly seen. "Mudhā" means without price, meaning without taking any price. He is innocent, because he made no effort there. But if he also does something there, he is not released, as shown by "evaṃ patitā" and so on. There, "evaṃ" means "thus done by me." "Na nassissanti" means they will not go out of sight, they will not flee. "Vippaṭisāre uppanne" is said with reference to the original owner. But if the latter also, having received it, does something of the kind mentioned there, and then remorse arises, the same principle applies to him. "Paṃsumhi patitvā marati" means he falls into newly filled earth, and being unable to pull out his feet, he dies there. "Jātapathavī jātā" is said to show the utmost firmness. But if, by filling with earth, one makes it very firm by treading and beating with foot-sticks and so on, and makes it indistinguishable from natural earth, even if it has not attained the characteristic of natural earth, one is released. "Opātaṃ harati" means one is released because it is like a pond. "Hatthā muttamatta" means as soon as it is released from the hand after being set. In "vatiṃ katvā," if he does not do any special thing of the kind mentioned in the snare, he is released when the fence made by him is destroyed. "Thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapeti" means he places the snare-stick more firmly, either by tying it with another snare-stick for firmness, or by tying the loose one more firmly. The same principle applies to "daḷhataraṃ vā thirataraṃ vā." "Khāṇukaṃ" means the stake for tying the snare-stick. In all cases, since the effort is made for killing, one is not released. "Vippaṭisāre uppanne" means when remorse arises in the original owner. By him, a by the snare...etc...is not freed. Here, "even if the previously made effort is destroyed and an effort is made later with a wholesome mind, one is not freed" —this should be understood, it is said in all three knot-points (commentaries). This meaning would be appropriate here: Since the effort was made from the very beginning for the purpose of killing, and the snare was made and completed, due to that, whichever beings die, for each of them, the act of taking life is completed first; therefore, even if it is done differently later with a wholesome mind, one is not freed. "Rajjuke" means small ropes. "Sayaṃ vaṭṭitaṃ" means many ropes twisted together by oneself. "Ubbaṭṭetvā" means separating those ropes one by one. "Garukataraṃ karoti" means makes it extremely heavy (serious). "Pariyesitvā kataṃ" means having gone to the forest, cut down a tree, stripped its bark, and then made it. 177. "Ālambanarukkho" (supporting tree) is said with reference to a Jātaka story there. "Tadatthameva" means for the purpose of killing. "Visamaṇḍala" means a circle of poison smeared on beds, chairs, etc. Here, in "having said, he places the sword," even if he does not say it with his mouth but thinks in his mind in the manner described and places it, the same principle applies. "Purimanayena" means by the previous method, starting with "from whose hand the root was taken." A "visabhāgaroga" (unsuitable disease) is a disease like leprosy that disfigures the body, or any disease like boils or carbuncles that is hostile to the continuation of life, due to its unsuitability or unfavorableness to the life process. 178. In "paraṃ vā amanāparūpaṃ" (or an unpleasant form), "amanāparūpaṃ" should be understood as a bahiratthasamāsa (external meaning compound), meaning "a form that is unpleasant to him." By "manāpiyepi eseva nayo" (the same principle applies to pleasant things), it shows that in "he brings a pleasant form," it should be understood as "he places another pleasant form near him, or he himself stands endowed with a pleasant form," and so on. Therefore, it is said in another knot-point (commentary): "May this woman die by my gain," If, with evil intent, he approaches, he is a woman-killer. If he goes for alms, even knowing, he is not a killer; For he has no harmful intent. indifferent to her death. And further it was said there: “And by separation, my wife, and my mother does not live; Knowing this, one who causes separation, is one who desires their death, a killer. But if it is for the sake of ordination, etc., knowing this, he is not a killer; For he is not seeking their harm, he is indifferent to their death.” The phrase "adorned, he brings it near" means he brings it near with the intention, "May he waste away and die from lack of gain." Therefore, it was said, "If he dies startled, it is doubtful." And here, in "May he waste away and die from lack of gain," the rest of the text "it is a pārājika" should be understood. And "smells of corpses" means the smells of the corpses of snakes and so forth. "Swan-flowers" refers to the wing-feathers of swans and so forth. 179. 'Unintentionally' was said with reference to not discerning the undertaking that leads to death; thus he says, "by this undertaking," and so forth. 'For one who does not know' was said with reference to not knowing the doing of the undertaking that leads to death; thus he says, "by this, this one will die," and so forth. 'For one without the intention of death' was said with reference to the absence of the intention of death even for one who knows the undertaking; thus he says, "for one not desiring death," and so forth. The explanation of the word-division is finished. Explanation of Miscellaneous Topics The phrase "he speaks with a mind of dejection" shows that the decisive volition is indeed associated with painful feeling. For due to the abundance of pleasure, even kings, while laughing, say, "Kill him!" But their laughter is on another object, such as the calming of harm, etc., so the decisive volition is indeed associated with painful feeling. But when there is dejection, how does it not appear? He says, "due to being mixed with pleasure," and so forth. The meaning is that due to being mixed with pleasures arising sequentially on both sides, and due to the absence of the continuous occurrence of the arisen dejection, even the dejection that arose then does not appear. Explanation of the Disciplined Matter 180. 'Being indeed desirous of death' means that due to the intention of reaching heaven, etc., by the breaking up of this body, they are, in essence, indeed desirous of death. having been. Those who do not know their state of wishing for death, thus intending, are called those who wish for death, that is, not knowing their own state of wishing for death. For they do not know the working of their own minds. By way of conventional usage, that is, by way of prior conventional usage, the meaning is that there is no compassion at the moment of the decisive thought of wishing for death, so it is not like releasing a pig tied in a snare out of compassion. "As long as life lasts" means the same thing as stated, "as long as the connection lasts" is said in another way, it means "as long as the connection lasts, as long as the life-span is determined." Or else, "as long as the connection lasts" means as long as the continuity, it means "as long as the continuity of the stream of existence in that life is unbroken, having remained so long." Without reflecting, that is, without examining.