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is immersed in the Kukkuḷa hell and other hells, experiences bodily consciousness-suffering throughout its entire body at a single moment; this should be understood in the same way. But then, in that part where the life faculty along with the remaining karma-born formations ceases, bodily consciousness does not arise there. It continues only in the part containing the heart-base, until the cessation of the life faculty. Is it not fitting that in hells and other places, where the body is whole, bodily consciousness arises everywhere in succession? But what about when it is cut into two and separated into two parts? This is not a fault. For in the body, wholeness is not some entity separate from ultimate realities, like the composite of other schools of thought. Wholeness is the co-arising of many things, dependent on a single cluster of causes, such as karma. And even when they are separated by the impact of opposing conditions like a weapon's blow, the dependence on a single cluster of causes, such as karma, does not cease. As long as that does not cease, the continuity of consciousness there is unbroken. However, the separated karma-born formations and other remaining continuities of formations cannot endure for long as supporting factors. And as long as they last, they are conditions for consciousness. And by consciousness, their movement, going, and other spatial occurrences arise. Therefore, even in a headless trunk, at the moment of running, there is consciousness and the life faculty. And that falls quickly due to the action of the beheader. Then, because of the special production in the body by another's action, and because the deed is accomplished even before and first, it should be understood that it is bound by karma to the beheader. "Such things" means similar to the case of the headless trunk. "Of this matter" means of the matter of slaughter. "In explaining the meaning" means in explaining the meaning of being killed by one person's action or intention. 192. The connection is: "It is permissible for consumption." Because it is said thus, some say, "Salted sour gruel is for the watch-period." But some say, "For the sick, it is normal; but for the non-sick, it is mixed with water..." Because it is said "inna", it is "like molasses for seven days." Thus, in the Vimativinodanī, a commentary on the Vinaya, called Samantapāsādikā, The explanation of the third Pārājika is finished. 4. The Fourth Pārājika Explanation of the story of the monk from Vaggumudā's bank 193. "We resolve" means "we arrange." "Having established the posture" means "having made it suitable for exertion." "But if there is no future connection" means "having supplied the missing part of the text, 'it will be spoken', if there is no future connection." "How does 'spoken' (past tense) connect with a future tense word?" it says, "But the characteristic, etc." For in such a place, when there is a connection of verbal meaning, by this characteristic, "the connection of roots, etc.", even suffixes that are not used in their proper time become correct, say the grammarians. 194. By "having a good complexion" is meant the freshness of the newly arisen complexion. By "having a clear facial complexion" is meant the extreme purity of the facial complexion. By "having a very clear skin complexion" is meant the very clear nature of the natural body complexion, as stated. Since the faculties are derived matter, they are nourished only by way of support, therefore it says, "because the occupied space is full." Just as the five sense-faculties, the fullness of the heart-basis is also stated, therefore it says, "of the sixth faculty, the mind." The connection is that "those who were questioning and inquiring did not attain this bodily beauty." Here, "yathā taṃ" is merely a particle. Here, "four wheels" refers to the postures as wheels in the sense of causing movement. 195. "Are found" means "are seen, are known." "Burning" means "tormenting, or burning houses etc. oneself, or causing others to burn." "Agitated" means "of an agitated nature." "Arrogant" means "accompanied by an inflated, empty pride, like an overgrown reed." "Fickle" means "endowed with fickleness such as adorning bowls and robes." "Harsh-mouthed" means "having harsh speech." "With unrestrained faculties" means "with faculties remaining in their natural state, as in the time of a householder, due to not being restrained." "Establishing postures, etc." The word "etc." refers to the proximate causes of consuming requisites. The taking of life should be understood. Dwellings where monks of the great noble lineage, who practice extreme austerity, have resided, are called dwellings approved by the world. "To mature" means to bring to fruition by way of astonishing. "When not succeeding in alms-round" should be connected with "wandering in the countryside," not with "reciting the Pāli text," etc. Those words were spoken to show the duties to be performed both in one's continuous dwelling place and in the countrysides. And they perform these duties by way of the vows, not for gain. Therefore it says, "this tradition," etc. "With difficulty" is a synonym for "with hardship." Both of these are said with reference to the effort of fulfilling perfections. "By being common requisites" means by being requisites of the Sangha. "Having stolen due to that state" means having stolen due to its being unassignable and indivisible, the intention is not "by way of removing from its place." Therefore it says, "incurs a bad-deed offense of corrupting families." "Non-existent" means "unreal" as a reason for this, meaning "not existing because not arisen." "Like a gambler's" means like a gambler's catching of birds. "Of a deceiver" means of a cheat. "Ascetic" means those who merely experience and hold the lineage, meaning "ascetics in name only." "Difficult to know and define" means that due to infinite suffering, it is difficult to know by defining it as "this much suffering" by way of enumeration, even with omniscience. But not difficult to know in its nature, as if it were beyond the Buddha's knowledge. Description of the Object of Over-estimation 196. "In Arahatship" means in the highest fruit. "With the eye of knowledge" means with the eye called the knowledge of review, or with the eye of knowledge associated with the fruit-consciousness itself. For by knowledge associated with oneself, one is not deluded, and it is called "seen by oneself." Thus, the meaning is "not seen in that." "He knows by way of abandoning all defilements," or "he knows completely in every way," thus "aññā" (final knowledge) is called the highest path. By extension, its fruit is also called so, therefore it says, "they declared final knowledge" means "they declared Arahatship." "He places in between" means a trainee. He establishes conceit in the ground. "Not seeing the arising of defilements" is said in reference to the defilements that are overcome by the first three paths, not in reference to the lust for existence and so on. Explanation of the Training Rule with Analysis 197. "The attainment-dharma of the Buddhas and other supreme persons, which is superior to ordinary humans, is a superior human dharma," thus it says, "of superior humans," and so on. In the Pāli (Pārā. 198), "And these dharmas exist in me," here "me" is merely a filler word. The question regarding attainment, which is the attainment of jhāna and so on, is an attainment-question because it is to be attained. And since it generally occurs in jhānas and so on, now, to show the manner of questioning by determining the specific distinctions, such as whether it is the first jhāna or one of the others like the second and so on, and even within that, which object, like a kasiṇa and so on, is the jhāna, or among the supramundane, whether it is the path of stream-entry or one of the others like the path of once-returning and so on, and even within that, whether it is the emptiness liberation or one of the others like the signless liberation and so on, the Pāli (Pārā. 198) shows this question: "Again, of which dharmas are you an attainer?" This should be understood. Therefore, it says, "of the first path," and so on. The progressive practice by which supramundane attainment comes is the preliminary practice, the path of approach. "He does not purify" means that when questioned, he speaks by transgressing the sequence of practice. "To be removed" means that it cannot be attained by the method you described, so it is to be removed from the conceit of attainment. "With a mind like a hand in the sky" is said because of not clinging to the four requisites, even those that are stored and allowable. The meaning is that the explanation is similar to what was said. The practice is similar to the practice of an Arahant because the defilements are thoroughly suppressed. This is said in reference to one who claims Arahantship. Therefore, it says, "of an Arahant," and so on. The claim of an Arahant, whose defilements are so thoroughly suppressed, regarding the training dharmas that are to be practiced, cannot be investigated by this fear-producing, or by the production of saliva upon seeing sour things, and so on. Therefore, it must be believed by his word alone. This fear The phrase "a bhikkhu of perfect declaration" is not said only with reference to not being afraid, since some ordinary person of the Sūrajāti clan also is not afraid. It should be understood as said with reference to being completely purified, free from the arising of craving such as the production of saliva, even when presented with enticing objects like the crushing of sour fruits such as jujubes. Regarding "evil desire, characterized by the assumption of non-existent qualities," it is said, "that which is here, in some," and so on. The word "and so on" includes the passage "unbelieving," and so on. "Common practice badly grasped" means the common practice, which is the ascetic's way,