English
Among body-actions and so forth. The body with its constituents is the entire material body. The sensitive body is the body's sensitivity itself. Body-intimation is the moving body. And "moving" means movement. "That very one" means that very moving body. Body-action is also an acquisition, therefore it is said to be the mouth of the actions' occurrence, this is the connection. "To distinguish actions" means to distinguish and define, saying "this is body-action," "this is speech-action." "Are able" means are able to distinguish actions. Therefore, it is said to be stated through the body-door and stated through the speech-door, this is the intention. Because wrong conduct does not occur through the speech-door, "the first two" is stated. "The middle four" refers to the four speech-actions beginning with false speech. "Those six kinds of faults" refers to 'one should abandon body-action,' and so forth. These are the six kinds of faults. How are those six kinds avoided by the word 'preponderance' for each one? It avoids by way of inclusion and by way of exclusion. How? The act of killing, even if sometimes arisen slightly through the speech-door, because of its frequent occurrence through the body-door, is only a bodily action. It does not reach the designation of speech-action. Or it does not have two names. But through the speech-door, because of its slight occurrence, it is not called a speech-action. It does not abandon the name 'bodily action'. Or it does not have two names. Thus, by the statement of 'preponderant occurrence' through one body-door, the six kinds of faults in the act of killing are avoided. Thus in the others. 'Vanacaraka' means a forest hunter. But he, even if sometimes wandering slightly in the village, because of his frequent wandering in the forest, is only a 'vanacaraka'. He does not obtain the name 'gāmacaraka'. Or he does not have two names. Thus also with 'saṅgāmāvacaraka'. 'Saṅgāmāvacara' means an elephant that frequently moves in battle. Here, it is said that the mind-door, because it is common to all actions, cannot distinguish actions. If this is so, then it should not be said that 'covetousness, ill-will, and wrong view, because they occur in the mind, are called mind-actions'. No, it should be said. With regard to the accomplishment of action, because of their uncommonness to other doors. Therefore it is said, beginning with "but mind-actions". 'Siddhaṃ' means accomplished. Here, 'body-action door' means the body that initiates there, because of the frequent occurrence of bodily actions, is called the body-action door. The initiating speech there, because of the frequent occurrence of speech-actions, is called the speech-action door. But the wholesome and unwholesome impulsion consciousness, because of the accomplishment of the function of mind-actions right there, is called the mind-action door. Thus, the determination of doors by action should be understood. 'Or to break the name of that door' means or to break the name 'body'. 'Or to give its own name' means or to give the name 'speech' to it. 'Like the state of a brahmin village, etc., for brahmin villages, etc.' means in that other family. even though many Brahmins live there, it is called a Brahmin village. Even though there are other trees in that forest, because there are many Khadira trees, it is called Khadira forest. Thus they say. The bodily action is completed. 149. In verbal action. "They speak falsely" means they speak what is not true. It grinds with this, thus it is slander. In "by the way of etymology," it is said that "making dear ones empty" is the way of etymology, which is the dropping of letters. "By whom" means by which person. In "samphaṃ," the word "saṃ" refers to happiness and welfare in the sense that dukkha is calmed by it. Thus he says, "saṃ is happiness and welfare." What kind of happiness and welfare? He says, "that which is to be attained by good people." By this, he rejects the happiness and welfare to be attained by evil people. The destruction of happiness and welfare is the breaking of the path to its attainment. Thus he says, "breaks the path to happiness and welfare." In "that or," "that" refers to happiness and welfare. "Devoid of meaning and Dhamma" means departed from both meaning and Dhamma. "Of a witty mind" means made delightful by the knowledge of wit for the increase of mental pleasure and laughter of the listeners. "Where" means in which path of discourse. "Words of meaning, Dhamma, and discipline" means words of meaning, words of Dhamma, and words of discipline. Here, meaning refers to the perfections of health, friendship, wisdom, wealth, and possessions. A phrase that generates skill in these is called a word of meaning. "This good conduct leads to heaven, this bad conduct leads to the lower realms" — a phrase that generates skill in such natural Dhamma is called a word of Dhamma. "Thus the mind should be tamed, thus the faculties should be tamed, thus lust should be removed, thus hatred should be removed," and so on — a phrase that generates skill in discipline concerning what is to be disciplined is called a word of discipline. Where there is no such word of meaning, word of Dhamma, or word of discipline. That speech is merely a matter of fact. This is its name. This is the explanation. "Empty talk" means meaningless speech of the aforementioned kind. "Therein" means among those verbal actions. Deceiving means causing to err. A deceiver means one who causes to err. He breaks the meaning, he destroys it; thus he is a destroyer of meaning. "Breach of the path of action" means a specific path of action generating rebirth. "The other" means another false speech apart from the destroyer of meaning. "Action itself" means verbal action itself, generating the result of continuity. "Of defilements" means of dusts. They arise in those good and bad destinations; thus they are those that cause to arise there. "Because of being a path" means because of being a path of arising. "With the intention of division" means with the intention of breaking friendship. He breaks a friend; thus he is a divider. "Defiled intention" means an intention devoid of intention for benefit, intention for Dhamma, intention for Vinaya, intention for instruction; an intention solely for division is called defiled intention. "When others are already divided" means when other people are already divided by other people by way of mutual division. "Whatever" means whatever object of abuse. "This also" means this harsh speech also. Thus, the act of abuse also is accomplished for the one to be abused, even if standing far away, even if dead; this is the explanation. Useless speech makes known merely the object, what is meaningless; thus he is one who makes known what is meaningless. "When they accept it as true" means when they accept it as true, thinking: "Just as he speaks, so that object arose previously." Some, having accepted it as true, having placed some object in a place of veneration, praising, venerating, bowing down, they revere it. For the sake of future welfare, they go to it for refuge. All this is meaningless. "By way of enjoying that" means it is the action of one who speaks, having obtained mental delight therein, by way of enjoying that royal talk and so on. But for one who speaks for the purpose of clarifying the characteristic of impermanence, or for the purpose of clarifying the qualities of the Triple Gem, or for the condemnation of evil, or for the appreciation of good, it is indeed meaningful; this is the meaning. Therefore it is said: "connected with benefit, Dhamma, and Vinaya," and so on. Indeed. This is explained as the door of the body. 150. In mental action. "Abhijhāyantī" means they ponder excessively, think, or observe. To show this meaning, it says, "having stood merely in the taste," and so on. "Byāpādentī" means they bring about, or cause, a state of absence. And that causing is not by body or speech. Rather, it is said, "cintentī" (thinking), meaning it is by mind alone. "Tabbi parītato" means contrary to the teaching of the good people. "Tatthā" means in those mental actions. "Idaṃ mamassā" is to be construed as, "May this be mine, oh how good!" "Attano katvā" means having made it one's own. "Lābhāvatime" here, "lābhā" means they obtain a good gain. "Attano kareyyaṃ" means I would make it my own. "Parabhaṇḍaṃ vatthu yassāti" means one whose object is another's property. "Vatthū" means the object that serves as the basis. It is to be construed as, "As long as one does not appropriate it, there is no breaking of the path of action." "Vuttañhetaṃ aṭṭhakathāsū" is the heading. "Ayaṃ" means this being. "Tassā" means of that being. "Dasavatthukāmicchādiṭṭhi" is the wrong view such as 'there is no giving, there is no offering, there is no sacrifice,' and so on. Among the sixty-two wrong views, some are of the nature of nihilism. Here, however, it is said to be mostly action. "Yathāvutto" is the connection. For the person who is going. "Cittuppādo" means in the arising of the path-consciousness. "Passanto" means seeing the three characteristics. "Vutto" is the connection. "Niyāmaṃ" means the certainty of rightness. The meaning is unperverted certainty. Again, "niyāmaṃ" means the certainty of wrongness. The meaning is perverted certainty. "Tikicchituṃ asakkuṇeyyo" means incurable. The meaning is that one is destined for the lower realms without fail. "Apassitvā" means without seeing the grounds of views. "Micchādhimokkhamattenā" means merely by believing in the teachers of other sects, that is the intention. "Sakaṃ ācariyakaṃ" means belonging to one's own teacher. The person stands. It is stated in the commentary, as it says. In the three-fold division, wrong nature is wrongness. When giving results, they are fixed, as results are given immediately after the breaking of the aggregates. And they are wrongness, and they are fixed, thus, wrongness-fixed.