English
"Ground" means monastery ground, vihara ground. "Ground-placed" means an object placed on the ground in four ways: on the earth, on a platform, in the air, suspended in the air. With the intention to steal a ground-placed object, he seeks or goes for a second one, there is an offense of dukkaṭa. He touches it, there is an offense of dukkaṭa. He makes it tremble, there is an offense of thullaccaya. He moves it from its place, there is an offense of pārājika. He disputes the ground, there is an offense of dukkaṭa. He causes doubt in the owner, there is an offense of thullaccaya. The owner, thinking "It will not be mine," abandons his claim, there is an offense of pārājika. Acting lawfully, he defeats the owner, there is an offense of pārājika. Acting lawfully, he is defeated, there is an offense of thullaccaya. He moves a stake, or a rope, or a fence, or a wall, there is an offense of dukkaṭa. One attempt in the future, there is an offense of thullaccaya. When that attempt comes to pass, there is an offense of pārājika. 106. "Village-placed" means an object placed in the village in four ways: on the earth, on a platform, in the air... or, suspended in the air. With the intention to steal village goods, he searches for a second time or goes, there is an offense of wrong-doing. He touches it, there is an offense of wrong-doing. He moves it, there is an offense of grave offense. He removes it from its place, there is an offense of defeat. 107. A forest is that which is taken possession of by humans. That is a forest. Forest goods are goods placed in the forest in four ways: on the ground, on a mound, in the air, suspended in the air. With the intention to steal forest goods, he searches for a second time or goes, there is an offense of wrong-doing. He touches it, there is an offense of wrong-doing. He moves it, there is an offense of grave offense. He removes it from its place, there is an offense of defeat. If, with the intention to steal, he touches wood, or a creeper, or grass, or anything worth five māsa or more than five māsa, that has grown there, there is an offense of wrong-doing. He moves it, there is an offense of grave offense. He removes it from its place, there is an offense of defeat. 108. Water is that which is in a vessel, or in a pond, or in a tank. With the intention to steal, he touches it, there is an offense of wrong-doing. He moves it, there is an offense of grave offense. He removes it from its place, there is an offense of defeat. Having inserted his own vessel, if, with the intention to steal, he touches water worth five māsa or more than five māsa, there is an offense of wrong-doing. He moves it, there is an offense of grave offense. He makes it enter his own vessel, there is an offense of defeat. He breaks the boundary, there is an offense of of wrong-doing. Having broken the boundary, he removes water worth five māsa or more than five māsa, there is an offense of pārājika. He removes water worth more than one māsa or less than five māsa, there is an offense of grave offense. He removes water worth one māsa or less than one māsa, there is an offense of wrong-doing. 109. A tooth-stick, whether cut or uncut. With the intention of theft, he touches it, worth five māsa or more than five māsa, there is an offense of wrong-doing. He makes it tremble, there is an offense of grave offense. He moves it from its place, there is an offense of pārājika. 110. A forest tree, which is taken possession of by humans for their use. With the intention of theft, he cuts it, for each stroke, there is an offense of wrong-doing. If one stroke is not yet made, there is an offense of grave offense. If that stroke is made, there is an offense of pārājika. 111. A carrying-load, which is another's carrying-load of goods. With the intention of theft, he touches it, there is an offense of wrong-doing. He makes it tremble, there is an offense of grave offense. He moves it from its place, there is an offense of pārājika. "I will carry the goods together on foot," he moves the first foot, there is an offense of grave offense. He moves the second foot, there is an offense of pārājika. "I will take the fallen goods," he makes them fall, there is an offense of wrong-doing. With the intention of theft, he touches the fallen goods, worth five māsa or more than five māsa, there is an offense of wrong-doing. He makes them tremble, there is an offense of grave offense. He moves them from their place, there is an offense of pārājika. there is a pārājika. 112. "Deposit" means goods placed in trust. When told, "Give me my goods," he says, "I did not take them," there is an offense of dukkata. He causes doubt in the owner, there is an offense of thullaccaya. The owner gives up, thinking, "He will not give it to me," there is an offense of pārājika. Acting lawfully, he defeats the owner, there is an offense of pārājika. Acting lawfully, he is defeated, there is an offense of thullaccaya. 113. "Toll-gate" means a place established by the king on a mountain pass, or a river ford, or a village gate, with the instruction, "Let them collect toll from those who enter here." Having entered there, with the intention of theft, he touches royal goods worth five māsa or more than five māsa, there is an offense of dukkata. He causes them to move, there is an offense of thullaccaya. He moves the first foot past the toll-gate, there is an offense of thullaccaya. He moves the second foot past, there is an offense of pārājika. Standing inside the toll-gate, he throws it outside the toll-gate, there is an offense of pārājika. He avoids the toll, there is an offense of dukkata. 114. "Living being" means a human being. With the intention of theft, he touches, there is an offense of dukkata. He causes to move, there is an offense of thullaccaya. He removes from its place, there is an offense of pārājika. Thinking, "I will lead by foot," he moves the first foot, there is an offense of thullaccaya. He moves the second foot, there is an offense of pārājika. "Footless" means snakes, fish. Worth five māsa or more than five māsa With a thieving mind, he touches it, an offense of wrong-doing. He makes it stir, an offense of grave fault. He moves it from its place, an offense of defeat. 115. Two-footed, namely humans, winged creatures. With a thieving mind, he touches it, an offense of wrong-doing. He makes it stir, an offense of grave fault. He moves it from its place, an offense of defeat. "I will take it foot by foot," he moves the first foot, an offense of grave fault. He moves the second foot, an offense of defeat. 116. Four-footed, namely elephants, horses, camels, oxen, donkeys, cattle. With a thieving mind, he touches it, an offense of wrong-doing. He makes it stir, an offense of grave fault. He moves it from its place, an offense of defeat. "I will take it foot by foot," he moves the first foot, an offense of grave fault. He moves the second foot, an offense of grave fault. He moves the third foot, an offense of grave fault. He moves the fourth foot, an offense of defeat. 117. Many-footed, namely scorpions, centipedes, millipedes. Worth five māsa or more than five māsa, with a thieving mind, he touches it, an offense of wrong-doing. He makes it stir, an offense of grave fault. He moves it from its place, an offense of defeat. "I will take it foot by foot," he moves it, at each foot, an offense of grave fault. He moves the last foot, an offense of defeat. 118. An informer, namely, having spied on the goods, he tells, "Steal such-and-such goods," an offense of wrong-doing. He steals those goods... desire, an offense of both is defeat. A watchman, guarding goods brought in, with the intention of theft, touches goods worth five māsa or more, an offense of wrong-doing. He causes it to move, an offense of grave offense. He removes it from its place, an offense of defeat. A conspirator, many having conspired, one steals the goods, an offense of defeat for all. 119. A pre-arranged act, he makes an arrangement – “before noon or after noon, by night or by day, by that arrangement, I will steal those goods,” an offense of wrong-doing. By that arrangement, he steals those goods, an offense of defeat for both. Before or after that arrangement, he steals those goods, for the instigator, no offense. For the thief, an offense of defeat. 120. A signal act, he makes a signal. “I will wink my eye, or raise my eyebrow, or raise my head, by that signal, steal those goods,” an offense of wrong-doing. By that signal, he steals those goods, an offense of defeat for both. Before or after that signal, he steals those goods, for the instigator, no offense. For the thief, an offense of defeat. 121. A monk orders another monk – “steal such-and-such goods,” an offense of wrong-doing. He, thinking it to be so, steals it, an offense of defeat for both. A monk orders another monk – “such-and-such goods, "Steal it!" An offense of wrong-doing. He, thinking it is that, steals another. The instigator has no offense. The thief has an offense of defeat. A monk orders a monk: "Steal such-and-such a thing!" An offense of wrong-doing. He, thinking it is another, steals that. An offense of defeat for both. A monk orders a monk: "Steal such-and-such a thing!" An offense of wrong-doing. He, thinking it is another, steals another. The instigator has no offense. The thief has an offense of defeat. A monk orders a monk: "Tell such-and-such a person: 'Let such-and-such a person tell such-and-such a person: Let such-and-such a person steal such-and-such a thing!'" An offense of wrong-doing. He informs the other. An offense of wrong-doing. The thief receives (the order). The instigator has an offense of grave fault. He steals that thing. An offense of defeat for all. A monk orders a monk: "Tell such-and-such a person: 'Let such-and-such a person tell such-and-such a person: Let such-and-such a person steal such-and-such a thing!'" An offense of wrong-doing.