..续本文上一页rrived at this true Dhamma: At this point the summary version of the teaching has been expounded. And this (part of) the teaching itself was brief; but for those bhikkhus it should be understood that the penetration (of the meaning) through right attention occurred in detail.

　　But in the second section (Section 4) it should be understood that the teaching too, as well as the penetration through attention, is stated in detail.

　　Herein, the bhikkhus [at the council at the Great Monastery held to rehearse the Pitakas] said: "In the brief exposition the two lower paths are discussed, in the detailed exposition the two higher paths," taking into account the passage at the end of the sections setting forth the detailed exposition that begins "he entirely abandons the underlying tendency to lust." But the Elder (presiding over the council) said: "In the brief exposition the four paths are expounded as a group, and also in the detailed exposition."[7]

　　This query into the brief and detailed expositions which has been cleared up here should be understood in all the following sections in the way stated here. From here on we shall only comment on terms that are new or obscure.

　　The Unwholesome Courses of Action

　　4. Herein, firstly, in the detailed exposition of the first section: as regards the passage beginning killing living beings is unwholesome (panatipato kho avuso akusalam), "unwholesome" should be understood by way of the occurrence of unwholesomeness, or as what is opposed to the wholesome, which is to be dealt with below (Section 6). As to characteristic, it is blameworthy and has painful result, or it is defiled. This, in the first place, is the comment upon the general terms here.

　　But as regards the particular terms, the phrase killing living beings means the slaughter of a living being, the destruction of a living being. And here a living being (pana) is, according to ordinary usage, a being (satta); in the ultimate sense it is the life faculty. "Killing living beings" is the volition to kill on the part of one who is aware, in respect of a living being, that it is a living being, and which (volition), manifesting itself through one or the other of the doors of body and speech, initiates activity resulting in the cutting off of the life faculty.

　　In relation to beings such as animals, etc., which lack moral qualities (guna), it is less blameworthy in respect of small living beings and more blameworthy in respect of beings with large bodies. Why

　　 Because of the magnitude of the effort involved. And when the effort involved is equal, because of the magnitude of the object (the being killed). In relation to beings such as humans, etc., who possess moral qualities, it is less blameworthy in respect of beings with few good qualities and more blameworthy in respect of beings with great qualities. When the size of the body and moral qualities are equal, however, it is less blameworthy when the defilements and activity are mild, and more blameworthy when they are strong: so it should be understood.

　　There are five constituents for this (act of killing a living being): a living being, awareness that it is a living being, the mind to kill, activity, and the death (of the being) thereby.

　　There are six means: one”s own person, command, a missile, a fixed contrivance, a magical spell, supernormal power.

　　To explore this matter in detail, however, would involve too much diffuseness. Therefore we shall not explore it in detail, or any other subject similar in kind. Those who wish to go into the matter may do so by looking it up in the Samantapasadika, the Vinaya Commentary.[8]

　　Taking what is not given (adinnadana): the carrying off of others” goods, stealing, robbery, is what is meant. Herein, "what is not given" is another”s possession, w…

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