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the states that are present, therefore they are said to have a limited object. Now, the determination of what should be refrained from, such as killing living beings, should be understood from the standpoint of the Dhamma, the path of action, the object, the feeling, the root, the action, and the blameworthiness, according to the extra-canonical analysis. There, from the standpoint of the Dhamma, the intentional states of killing living beings, etc., are simply intentional states. From the standpoint of the path of action, they are simply the five paths of action. From the standpoint of the object, however, killing living beings has the life faculty as its object, taking what is not given has a being as its object, or a conditioned thing as its object, likewise false speech, sexual misconduct has a woman or man as its object, intoxicating drinks have a conditioned thing as their object. From the standpoint of feeling, however, killing living beings has painful feeling, taking what is not given has three kinds of feeling, likewise false speech, sexual misconduct, however, has two kinds of feeling, pleasant and neutral, likewise intoxicating drinks. From the standpoint of root, however, the first is rooted in aversion and delusion, the second may be rooted in greed and delusion, or may be rooted in aversion and delusion, likewise false speech, sexual misconduct, however, is rooted only in greed and delusion, likewise intoxicating drinks. From the standpoint of action, here, false speech is verbal action, the rest are simply bodily action. From the standpoint of blameworthiness, however, killing living beings, if it is a non-human being, is slightly blameworthy, if it is a human being, it is greatly blameworthy. And among them, if it is a small body, it is slightly blameworthy, if it is a large body, it is greatly blameworthy. Why? Because of the greatness of the effort. Even if the effort is equal, if it is of little virtue, it is slightly blameworthy, if it is of great virtue, it is greatly blameworthy. When the bodily virtues are equal, depending on the mildness or intensity of the defilements and the undertaking, it is slightly or greatly blameworthy, but for an arahant, it is extremely greatly blameworthy. Taking what is not given depends on the inferiority or superiority of the object, and on the absence of virtue and the belonging to a renunciate. Even there, depending on the specific instance, it is slightly or greatly blameworthy, but in the case of what belongs to an arahant, it should be understood as extremely greatly blameworthy. Sexual misconduct is the transgression of an object that is immoral or virtuous. Even there, depending on the specific instance, it is slightly or greatly blameworthy, but in the case of the transgression of an object belonging to an arahant, it should be understood as extremely greatly blameworthy. False speech, the more it destroys the meaning, the less... Smallness, lack of virtue in the owner of the object, and the like, taking each instance, it becomes a small or great offense. Furthermore, being unwilling to give away one's own property, or with the intention to mock, uttering words like "there is none," it is a small offense. Falsely claiming "unseen" as "seen," and engaging in false testimony, it is a great offense. But speaking falsely to cause division in the Sangha is an even greater offense. Intoxication, from the smallest drop of liquor onwards, taking each instance, it is a small offense, in large quantities a great offense, but in a drink capable of causing physical derangement, it is an even greater offense. Now, regarding the taking of life, from the limbs onwards, there are five factors: a living being, perception of a living being, murderous intent, the act, and death resulting from it. There are six kinds of effort: done by oneself, ordered, launched, fixed, by magic, and by psychic power. Regarding taking what is not given, there are five factors: belonging to another, perception of it as such, the intent to steal, the act, and the removal of it. There are the same six kinds of effort. And these occur according to the appropriate types of theft and so on. Regarding misconduct in sexual pleasures, there are three factors: an improper object, the intent to engage, and the practice of the act through the channel. There is only one kind of effort: done by oneself. Thus, the effort for the remaining ones should also be understood. Regarding false speech, there are four factors: an untrue object, the intent to deceive, the corresponding effort, and the other person's understanding of its meaning. Regarding intoxication, there are two factors: one of the intoxicants, and the consumption of it. Thus, having understood the judgment of the offenses from the Dhamma onwards, now regarding the five abstinences from taking life and so on – From the Dhamma, the path of action, the object, the undertaking, and the effort; And from the breaking, one should understand the judgment apart from the Pāli. There, the judgment from the Dhamma and the path of action is as has been said. From the object, these are objects that must be transgressed, such as the life faculty and so on. From the undertaking, these are undertaken when one says to another or to oneself, "I undertake the five precepts," either all together or one by one. From the effort, all of these are efforts done by oneself. Thus. For householders, whatever is violated, that alone is broken, not the others. Householders have unfixed morality, whatever they can, that alone they protect. But for novices, if one is violated, all are broken, thus should one understand, the decision beyond the Pāli text. The Commentary on the Explanation of the Trainings is finished. Commentary on the Analysis of Discrimination In the Analysis of Discrimination, in meaning first – "the four discriminations" are the four distinctions. But in the exposition, "knowledge of meaning is the discrimination of meaning," etc. (Vibhanga 718) Because it is expounded in terms of knowledge, it should be understood as knowledge itself, not anything else. "Discrimination of meaning" means a distinction of knowledge regarding meaning, meaning knowledge distinguished in meaning, in the sense of being capable of distinguishing, discerning, and determining the characteristics of the distinctions of meaning. The same method applies to the remaining terms. And here, "meaning" is cause and effect. For it is called "meaning" because it should be sought, because it should be reached, and because it should be produced as a cause. But in terms of distinctions, it is also fivefold: whatever arises from conditions, Nibbāna, spoken meaning, result, and action. "Dhamma" is condition, for it establishes, promotes, and produces effect, and also leads to it, therefore it is called "dhamma." But in terms of distinctions, it is also fivefold: whatever cause produces effect, the Noble Path, what is spoken, wholesome, and unwholesome. "Nirutti" is the sound, known as natural expression, that expresses the dhammas and meanings that have been mentioned. For one who reflects on these dhammas, meanings, and expressions, making them the object, the knowledge distinguished in each case is called discrimination of expression. And here, discrimination of expression has sound as its object, not concept as its object, for one who has attained discrimination, having heard the sound "contact, feeling," etc., knows "this is natural expression," but knows "contact, feeling," etc., is "not natural expression." And "natural expression" (Vibhanga Commentary 718) is Māgadhi. It is one language, by which the truly enlightened Buddhas bring the Tipitaka, the Buddha's word, into tradition, and the Brahmins in the remote wilderness, children grown up without hearing any word, speak according to their own nature, and in the lower realms, among humans and in the heavens, the Magadhi language has arisen, and later from that, the Andhaka, Yona, Damila, and other country languages, as well as the eighteen great languages beginning with Sanskrit, have originated. Indeed, since it does not change even when transformed into other languages, it remains in its own nature at all times, therefore it is called "natural language." That which is called the language of Brahma, the language of the noble ones, by that Magadhi language, the mere hearing of the Buddha's word brought into tradition is an expansion of the powers of discrimination. Upon mere contact with the ear, meaning arises in a hundred ways, in a thousand ways. But when brought into tradition in another language, it does not readily enter their minds, it must be grasped with difficulty, and for ordinary people, even having grasped all the Buddha's word, there is no such thing as the attainment of the powers of discrimination, there is no noble disciple without the attainment of the powers of discrimination, does the one who has attained the powers of discrimination know another word in terms of noun, verb, prefix, and particle, or does he not know? To the extent that, having heard a word, he knows, "This is natural language, this is not natural language," to that extent he will also know this, and this should not be understood as the business of the powers of discrimination. Readiness of mind is the knowledge that comprehends all subjects, such as the meaning of the Dhamma, that knowledge, having made it an object, the knowledge that reviews the divisions is called the readiness of mind of the powers of discrimination, all these four powers of discrimination are clear by five causes: attainment, learning of the texts, attentive hearing of the Dhamma, inquiry into the meaning, and prior practice, they should be understood as going into divisions in two places: the stage of the learner and the stage of the non-learner. This, for now, is the meaning of the words here. The division of the Dhamma, however,