English
"Or they will be easy to extract" - this shows the purpose in filling a deep pit. The intention is that if the pit is made shallow, they will be easy for us to catch quickly and kill. "When regret arises" is said with reference to the original owner. But if the later one also, having obtained it, does something of the kind mentioned there, and then regret arises, and he does this, the same rule applies to him. "The earth has become as if born" is said to show that if the pit is dug again by another in such a way, then he is released. It should be understood that even if it is made like natural earth, and then thoroughly pounded and filled more firmly, he is still released. "Thaddhataraṃ" means to make it firm, by tying it repeatedly with the snare-stick, or by tying the same loosened snare more firmly and placing it. "Khāṇukaṃ" means the stake for tying the snare-stick. "By cutting the stick grown there, he is released" - this is said to show that in the forest, if a stick is left as it is, without cutting it at the root, and made suitable for tying a snare, then someone else might tie a snare there, and the original owner is not released. But if he cuts it even at the root and breaks it into pieces, he is released. "Rajju" means a rope twisted once from fibers. "Sayaṃ vaṭṭitaṃ" means thinly twisted, twisted by oneself by making it double or triple. "Ubbaṭṭetvā" means making it normal. Even when hiding, having made it a secret, a secret, even when hiding. 177. "The supporting tree" is said with reference to that which is born there. "Having made it for that very purpose" means having made a weapon like an axe, etc., by producing iron seeds, etc., for the purpose of killing. "Natural" means having obtained a natural weapon made by others, it is established as the original object. "Is released" means the original object is released. "Poison circle" means a poison circle smeared on beds, chairs, etc. In "having said, he lays down the sword," even if he does not say it with his mouth but thinks it in his mind and lays it down, the same method applies. "By the former method" means by "from whose hand the original object was taken," etc. "Incompatible disease" means a deformed state like leprosy, etc., or boils and sores that are antagonistic to the continuation of life. 178. "The same method applies to pleasing things" indicates that in "he presents a pleasing form," one should understand that he places a pleasing form near it, or he himself stands endowed with a pleasing form. "Having adorned, he presents" means he presents with the intention, "Let him wither and die from lack of gain." Therefore, it is said, "If he is startled and dies, it is a transgression." In "he withers and dies from lack of gain," the remaining part of the text, "it is a pārājika," should be understood. Mahākacchu is a type of creeper fruit, whose shape is like a cat's paw, and it has fine hairs that are painful to the touch. "Swan's down" refers to the feathers of swans, etc. "He dies by his own nature, no offense" is said with reference to a pārājika, as one is not released from a dukkaṭa offense. 179. "Unintentionally" refers to not noticing the undertaking that leads to death, as stated in "by this undertaking," etc. "Not knowing" refers to not knowing that one is undertaking a poison, etc., that leads to death, as stated in "by this, he will die," etc. "Not with the intention of killing" refers to the absence of the intention to kill, even for one who knows that it is an undertaking that causes suffering, as stated in "death is not..." "icchantassa" and so on. Due to the absence of continuous connection, that is, due to the absence of continuous occurrence of sorrow-processes. The method of explaining the analysis of words is finished. Explanation of the Disciplined Matter 180.By way of convention, that is, by way of prior convention. Because there is no compassion at the moment of the intention-determining consciousness of the intent to kill, the meaning is that it is not like releasing a pig bound in a snare out of compassion (Pārā. 153). The same meaning expressed by "according to life" is stated by another expression "according to connection." If something is present underneath, the cloth takes a crease, therefore it is said, "in which no crease is apparent." And this reflection should be understood as being only in the possession of laypeople. In the Pāli, "raised on pestles" means placed leaning against a wall on two pestles, supporting each other. "Udukkhalabhaṇḍika" means a bundle of wood brought for a mortar. "Paribandhanti" means a restriction on food, it is said to be an obstruction to food. 181.Regarding "Aggakārika" (foremost doer/deed): Here, because the word "kārika" is a verbal noun, even having said the meaning "foremost deed," since a deed cannot be given, therefore, it should be understood that only the alms-food suitable for the foremost deed, which is called giving, is here metaphorically called the foremost deed, thus it is said "the first received alms-food" and so on. 182-3.By means of sticks, clubs, digging tools, shuttles, and so on: Here, a "daṇḍa" (stick) is a long stick. A "muggara" (club) is short. A "vema" (shuttle) is a weaving tool for weavers, with which they strike the woven threads. By way of case inversion, that is, by case transformation. "Visesādhigama" (attainment of distinction) means concentration and insight. "Visesādhigama" means the attainment of supramundane states. "Byākaritvā" means having declared, having announced. And this is said to show the attainment of distinction. Indeed, those who have attained distinction necessarily declare their attainment to conscientious monks for the sake of following their example. But for one who has attained distinction, it is not proper to cut off food even without declaring it. The cutting off of food is permitted only for the removal of obstacles to attainment. They should not be made to attain that. But is it proper to announce the attainment? He says, "To those who are like-minded," and so on. "Or washing the rags" means washing the robes. "Washing stick" means a robe-washing stick. 185. Having caused it to be crushed, he throws it down. "It is disordered" is said because it was not done as commanded. But if the one who commands, intending both crushing and causing to crush, says "Crush it and throw it down" in common usage, it should be understood that there is no disorder. Since it is said, "Or he might praise death" (Pārā. 171), he says, "There is no alternative." The meaning is that there is no release from offense by an alternative method. Giving medicine before conception to prevent birth, if given with the intention that the embryo, having arisen in the womb, will perish, then there is karmic bondage for those who die in that way. If given with the intention that it will not arise in the womb, whether it arises and dies or not, there is no karmic bondage. "To those who share the Dhamma" means those who train together in the teaching of one teacher, or those who are engaged in training in the precepts of the Dhamma. By "those who are equal in virtue and faith," and so on, he shows that it is permissible not to do it for the immoral and those with divergent views. "From the place invited by relatives" means from one's own or their relatives' invited place. "An unmade request" is a request not made by the Noble Ones, meaning not made before in an improper way. "He prepares" means he provides. Regarding "It is not proper not to do it," they speak of a dukkaṭa offense here. It should be understood that the prohibition against not doing it here is appropriate only in terms of impropriety, not in terms of an offense. "As long as the relatives see" means as long as his relatives see. "Father's sister" is paternal aunt. "Mother's brother" is maternal uncle. "They are unable" means they cannot do it. "They do not ask" means they do not ask out of shame. Since it is said, "Having made an intention," there is an offense if one gives otherwise. But some say, "It is proper to give even without making an intention." That is not appropriate, as in the Pāli for making medicine, it says, "No offense for the bhikkhu in a pārājika, an offense of dukkaṭa." "It is not allowed" (Pārā. 187) Thus, because it is generally prohibited by showing intermediate offenses, for one who acts in a way not mentioned in the commentary, the offense is established by the Sutta itself. Therefore, in the commentary it is said: "belonging to them alone," and so on. "To others" means to non-relatives. Therefore, it says: "to their lineage of children," and so on. "Family succession" means the lineage of relatives in the family. "While making medicine" means while making it in the manner described. Even for one who gives without the intention "I will give it temporarily," an intermediate offense of dukkaṭa does not become wrong livelihood or defiling the family. Therefore, it says: "It is not an offense of medical practice or defiling the family." Indeed, it is permissible to ask for and take what belongs to relatives. Therefore, there would be no defiling the family there. "In all places" means in all passages like "to the maternal aunt," and so on. "We will bring it for the preceptor" – this is said to show the method to be followed when the preceptor has commanded: "Bring medicine for my relatives." And by this, it shows that it is not permissible for novices and others to make medicine for others even without expectation. "Having sought in the manner described" – by this, it refers to the meaning stated by "or by the alms-round practice" and "by relatives and novices." "Without expecting anything" means even when making it for visiting thieves and so on, not desiring any gain from them, thinking: "People are helpful." However, for one who acts with expectation, there is the fault of medical practice, defiling the family, and so on – this is the intention.