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And this meaning is to be understood as encompassed by the Sutta, "There is no offense of thullaccaya for one who does not understand." It shows that even if, by means of "learning, questioning, etc.," due to not having prior familiarity with the meanings of words like "jhāna" and "samādhi," one hears them and does not understand "the meaning is like this," but merely "some special quality of a recluse has been attained by him" – even then, it is a pārājika. Explanation of the Discourse on the Distinction of Non-Offenses 220. For one whose intention is not to boast: for one who, without thinking "when this is said, a superhuman dharma has been declared by me," speaks such as "Friends, I do not fear death." And one who speaks thus is called "one who declares something else by convention," as stated in "for one who declares something else." Fearing: Fearing, "Will they know and blame me?" The method of explaining the word-division is concluded. Explanation of the Vinaya Stories 223. By "on the training ground" (sekkhabhūmi), it also includes the jhāna ground. Of the three solitudes: bodily, mental for those secluded from attachments. It is said "until the end of the meal" because of the end of the meal for going for alms. Even for one who has eaten inside the house and is coming back, if he does things like arranging his robes with the intention of being esteemed, in the manner stated, it is a dukkaṭa (offence of wrong-doing). But in the Pāli, regarding matters like 'difficult to do', it is said "no offence for one without the intention of boasting" to show that there is no offence even with a thullaccaya (grave offence). Indeed, even for one with the intention of boasting, when it is said "Friend, it is not difficult to declare another", it should be understood that it is only a thullaccaya because there is no self-introduction (of one's own attainments). 227. "I will not go there now" means "I will not go again to that place where I stayed". The intention is: "If this is so, this one who went first and did not come again, they will think he is an arahant". "That place" means a dwelling or a place previously designated by "etc.". Because the agreement was made concerning going on foot, "by vehicle" etc. was said. "By psychic power" was said with reference to psychic power born of knowledge, because psychic power of higher knowledge is not possible for one with the intention of boasting. "They protect each other" means that even if there is an intention to boast, they protect each other because not even one goes first. But if, having made an agreement and sat down, all the rest except one or two go together with the intention of boasting, it is a pārājika (defeat) for all who went. Among them, for one who has no intention of boasting, there is no offence. This is all the agreement-practice mentioned below. "Of various countries" means "residents of various regions". "Sangha's gain" means "the portion to be received according to seniority". And this prohibition is made with reference to doing it without distinction, but it is permissible to distinguish and give, having determined "this much is for so-and-so" and having announced it. 228. "Element of Dhamma" means omniscience, or the nature of phenomena. "Rebirth" is said with reference to existence. "They become difficult to convince" is said with reference to ordinary people, not to noble persons like Thera Lakkhaṇa and others. "They pierce through" means they pierce through and go, making holes in the spaces between the ribs. They go with them, meaning, in the sense of going out. In the reading "vitudentīti" (they peck), the ablative case in "phāsuḷantarikāhīti" (between the ribs) is used in the sense of location. "Lohatuṇḍehīti" means with beaks made of black iron. "Acchariyaṃ vatāti" means it is indeed astonishing, suitable for striking the forehead in condemnation. "Cakkhubhūtāti" means they have become like the eye of the world, or similar to an eye. Regarding "tasseva kammassāti" (of that very same action), if it is taken to mean that the same action by which one was reborn in hell, then it would imply that one volition can lead to many rebirths, which is not appropriate, like one seed of a mango not producing many sprouts. To avoid this, it is said, "of that action accumulated by various volitions," etc. Thus, at the moment of the cattle-slaughtering action, there are many volitions: prior volition, subsequent volition, and concluding volition, even in a single act of killing. There is no need to mention multiple acts of killing. It shows that after being cooked in hell by one volition, one is reborn in this state of a hungry ghost by another subsequent volition among the other volitions. Therefore, it says, "or the remaining action or the sign of action." Here, the taking of action and the sign of action is done with reference to the arising of a result similar to the action, not the sign of destiny. Therefore, it says, "the heap of bones itself was the sign." In the Pāli, "vitacchentīti" means they pluck as if cutting with beaks. "Virājentīti" means they scratch. 229. "Vallūravikkayenāti" means by selling dried meat. "Nippakkhacammeti" means skin without feathers or hair. "Ekaṃ miganti" means a leopard. "Kāraṇāhīti" means by killings. "Ñatvāti" means having known the meditation subject. 230. "Maṅganavasena ulatīti maṅguli" means it rolls about in a repulsive way, meaning it behaves in an ugly and disgusting manner. "Cittakeḷinti" means improper play in one's desires. 231. "Nissevālapaṇakakaddamoti" means free from algae like sesame seeds, from green scum that makes the water surface blue like the back of a blue frog, and from mud. "Uṇhabhāvena tapanato tapaṃ udakaṃ assāti tapodakāti vattabbe ka-kāralopaṃ katvā 'tapodā'" means it should be "tapodaka" (hot water) because it is heated by its hot nature, but by dropping the "ka" it becomes "tapodā." is said. The world of ghosts is the realm, the assembly, or the dwelling place of those who, through exceedingly unwholesome deeds, have gone from a good destination to a bad destination. Skilled-handed means those whose hands are well-trained in archery, meaning those who hit the mark without missing. Having performed homage means those who, by displaying their skill, have approached the royal family and other royal assemblies and have performed the act of shooting arrows; it means those who have displayed their skill everywhere. Broken means shattered, meaning defeated. 232.Imperturbable concentration means that even when the arūpa attainments are ceased, it is the rūpāvacara concentration, which is liable to arise due to the thorn of sound, that is to be spoken of here, thus it is said, "imperturbable, unmoving," and so on. Obstacles to concentration refers to thoughts and so on. This matter, though it arose at the first awakening, was then settled by the Buddha, when he was reproached by the bhikkhus for merely improper conduct, with "There is no offense, bhikkhus, for Moggallāna" (Pārā. 228), in a way that was consistent with the pārājika rules he would later lay down himself. It should be understood that the elders who compiled the Dhamma later included it as a settled matter for this rule which they had promulgated. "Not in reverse order" is said to show the disciples' lack of recollection in reverse order. "Did what was difficult" is said because it was difficult for disciples to grasp the absence of cause and effect, even by inference from the present rebirth with the death-consciousness seen in the third existence, without seeing the stream of consciousness and without being confused during the immediately preceding five hundred eons. Pierced means like pierced. Just as one might pierce the tip of another hair of a yak's tail from a distance with a single tip of a yak's tail hair split into seven, as if twisting it, so too it is said that this one did what was difficult. This is the foremost means this is the foremost. Whatever this is means which is this. Conclusion Commentary 233.Here means in the Bhikkhu Vibhaṅga. Elucidation of the recited pārājika means the elucidation of the pārājika rules recited in the Pātimokkha by way of the rules. And indeed, in the entire analysis of the pārājika, the exposition of offenses that have arisen, because even grave offenses (thullaccaya) etc. are included there, and because the analysis spoken of by the term "uddittha" (recited) is a designation of that. Four offenses not common to bhikkhus are: the one who raises her knee-circle (Pāci. 658), the one who conceals an offense (Pāci. 665), the one who follows an expelled bhikkhu (Pāci. 669), and the one with eight grounds (Pāci. 675); these are offenses of defeat (pārājika) not common to bhikkhus, but laid down only for bhikkhunīs, this is the meaning. "One whose ground is ruined" means: the state of being a ground for going forth and ordination is called "ground" (vatthu); ruined by that very ground, meaning, "one whose ground is ruined." "One with a rootless rebirth-linking" means: it states the reason for the non-arising of the path. Although the path does not arise even for those with two roots, they, however, having stood in going forth and ordination, can accomplish the cause for the path in the future; but those without roots, having stood in pure four-fold purity of virtue, cannot accomplish it; therefore, it should be understood that they too are "ruined in their ground" because of that. "Offenses of defeat" means: one has fallen into defeat at the very moment of rebirth-linking due to the failure of kamma. Even for those like the thief-dweller, etc., who, having remained in the state of a layperson, strive in insight, because of the non-arising of the path in that very existence, it is said, "the path is indeed obstructed." A limb that hangs down due to its length is called "lamba" (hanging); one who has that is "lambī" (having a hanging limb).