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even within a regional territory of an island. "Antarabhogikas" are those who are masters of a few villages between two kings. Akkhadassā are judges of the Dhamma, they, sitting in the court of Dhamma, prescribe cutting off hands and feet and other punishments for thieves, according to their offense. But those ministers or princes who have attained high office and commit offenses, they report to the king; they do not judge serious matters themselves. Mahāmattā are great ministers who have attained high office; they too, sitting here and there in villages or towns, perform royal duties. And also others who, dependent on the royal family or dependent on their own power, prescribe cutting and breaking, all of them are shown in this context as "kings." "They might kill" means they might beat and cut. "They might banish" means they might expel. Saying "You are a thief" and such things, they might insult; therefore it is said – "This is an insult." "Referring to the former" means referring to the person who has committed a pārājika offense by engaging in sexual intercourse. The rest is clear, being explained previously and having obvious meanings. 93. Thus, having divided the enunciated training rule word by word, now, having briefly shown the taking with the six words "whatever he takes" and so on, and having briefly shown the item to be taken as "a quarter, or worth a quarter, or more than a quarter," in order to show in detail wherever it is located, and how the taking occurs, so as to prevent any loophole or opportunity for evil monks in the future, having established the matrix with the method "ground-placed, land-placed" and so on, he then states its analysis with the method "ground-placed item means an item placed on the ground" and so on. The discourse on the twenty-five kinds of taking is finished. Discourse on Ground-Placed Items 94. Herein is the discourse on determination together with the explanation of non-obvious words. "Buried" means dug and placed in the ground. "Covered" means covered with earth, bricks, and so on. "A ground-placed item... (etc.)... or if it goes, there is an offense of wrong-doing." This refers to an item placed on the ground, being thus buried or covered. A bhikkhu who, by some means, having known a treasure, with a thieving mind, thinking "I will take it," rises in the night and goes, even without reaching the treasure's place, in all bodily and verbal actions, incurs a dukkaṭa. How? For as he rises to take it, whatever limb or minor limb he moves, in all those, it is a dukkaṭa. He arranges his lower and upper robes, at each movement of the hand, a dukkaṭa. "A great treasure cannot be taken by one, I will seek a second," desiring to go to some companion, he opens the door, at each step and each movement of the hand, a dukkaṭa. But in closing the door, or in other actions not aiding the going, there is no offense. Going to the place where he lies, he calls out, "So-and-so!" Having informed him of the matter, he says, "Come, let us go!" At each word, a dukkaṭa. He rises at his word, for him too, a dukkaṭa. Having risen, desiring to go to him, he arranges his lower and upper robes, opens the door and goes near him, at each movement of the hand and each step, in all those, a dukkaṭa. He asks him, "Where are So-and-so and So-and-so? Call So-and-so and So-and-so!" At each word, a dukkaṭa. Seeing all assembled, he says, "I have found such a treasure in such a place, let us go and take it, and we will perform meritorious deeds, and live happily!" At each word, it is a dukkaṭa. Having thus gained companions, he seeks a spade. If he has his own spade, thinking "I will take it," as he goes, takes, and brings it, in all those, at each movement of the hand and each step, he incurs a dukkaṭa. If he does not have one, he goes to another bhikkhu or a householder and asks, and if, when asking, he says, "Give me a spade, I need a spade, there is something to be done, having done it, I will return it," without speaking falsely, he asks, at each word, a dukkaṭa. If he says, "There is a drain to be cleaned, there is ground work to be done in the monastery... "There is that," he speaks falsely. Whatever word is false, therein is an offense of expiation. In the Great Commentary, however, even in truth, even in falsehood, only a minor offense is stated. That should be understood as written carelessly. For there is no such thing as a minor offense in the place of an expiation offense for the prior application of taking what is not given. If, however, a hoe has no handle, thinking "I will make a handle," he takes an axe or a hatchet. He goes for that purpose. Having gone, he cuts dry wood, he trims it, he shapes it. In every hand-action and foot-action, a minor offense. He cuts a green tree, an offense of expiation. Thereafter, in all applications, a minor offense. In the Brief Commentary, however, and in the Mahāpaccariya, even for those searching for an axe or hatchet to cut wood and creepers born there, a minor offense is stated. If, however, it occurs to them thus: "Asking for axes, hatchets, and hoes, we will be suspected. Let us extract iron and make them." Then, going to the forest, they dig the earth for iron ore. For those digging unsuitable earth, along with minor offenses, there are offenses of expiation, so it is stated in the Mahāpaccariya. And as here, so everywhere, in the place of an expiation offense, one is not free from minor offenses. For those digging suitable earth, only minor offenses. But having taken the ore, thereafter, in all actions, in each application, a minor offense. Even in searching for a basket, in hand-actions and foot-actions, a minor offense, as stated. In false speech, an offense of expiation. Desiring to make a basket, in cutting creepers, an offense of expiation. All should be understood in the same way as before. Or he goes, an offense of a minor offense. Thus, having searched for companions, a hoe, and a basket, he goes to the treasure place. In each foot-action, a minor offense. If, however, as he goes, he generates wholesome thought, thinking: "Having found this treasure, I will make an offering to the Buddha, or an offering to the Dhamma, or a meal for the Saṅgha," in going with a wholesome mind, there is no offense. Why? Because it is stated: "With a thieving mind, or a second... (etc.) or he goes, there is an offense of a minor offense." And as here, so everywhere. For one without a thieving mind, there is no offense. Having left the path, making a path to go to the place of a hidden treasure, if he cuts living plants, it is an offense of pācittiya. If he cuts dry wood, it is an offense of dukkaṭa. "Born there" means born on top of a pot long hidden. "Wood or creeper" means not only wood and creeper, but whatever is wet or dry, such as grass, trees, creepers, etc., when cutting it, because it is associated with the act, it is only a dukkaṭa offense. Indeed, eight kinds of dukkaṭa are shown by the elders, having brought them together in this place – dukkaṭa of prior application, dukkaṭa of simultaneous application, dukkaṭa of not touching, dukkaṭa of improper practice, dukkaṭa of discipline, dukkaṭa of knowledge, dukkaṭa of formal act, dukkaṭa of promise. There, "If, with a thieving mind, he seeks or goes for a second spade or a basket, there is an offense of dukkaṭa" – this is called the dukkaṭa of prior application. For here, in a dukkaṭa situation, it is dukkaṭa; in a pācittiya situation, it is pācittiya. "If he cuts wood or a creeper born there, there is an offense of dukkaṭa" – this is called the dukkaṭa of simultaneous application. But here, both the pācittiya case and the dukkaṭa case remain in the dukkaṭa situation. Why? Because it is associated with the act of taking away. But that which is said to be dukkaṭa for one touching ten kinds of jewels, seven kinds of grain, and all weapons, goods, etc. – this is called the dukkaṭa of not touching. That which is said to be dukkaṭa for one touching fruits born there, such as bananas, coconuts, etc. – this is called the dukkaṭa of improper practice. But that which is said to be dukkaṭa for one going for alms, if dust falls into the bowl and he takes alms there without removing or washing the bowl – this is called the dukkaṭa of discipline. "Having heard, they do not speak, there is an offense of dukkaṭa" (Pārā. 419) – this is called the dukkaṭa of knowledge. That which is said in the eleven formal acts of admonition, "dukkaṭa by the formal act" (Pārā. 414) – this is called the dukkaṭa of formal act. "Monks, for that monk, the former is not evident, and in assenting, there is an offense of dukkaṭa’’ (Mahāva. 207). This is called the dukkaṭa of assent. But this is the dukkaṭa of joint action. Therefore it is said: ‘‘Whatever wet or dry grass, trees, creepers, etc., one cuts, due to joint action, it is indeed a dukkaṭa.’’ If, however, even after cutting the grass, trees, creepers, etc., that grew there, a sense of shame arises in him, restraint arises, he confesses the dukkaṭa due to cutting and is freed. If, without laying down the burden, he eagerly digs up earth, the dukkaṭa of cutting ceases, he becomes established in the dukkaṭa of digging. For even one who digs unsuitable earth here incurs a dukkaṭa due to joint action. If, however, even after digging in all directions and reaching the base of the pot, a sense of shame arises in him, he confesses the dukkaṭa due to digging and is freed. Or he clears away: If he eagerly clears away the earth, makes a heap on one side, the dukkaṭa of digging ceases, he becomes established in the dukkaṭa of clearing away. And as he makes that earth into piles here and there, he incurs a dukkaṭa with each action. If, however, even after making a heap, he lays down the burden, incurs a sense of shame, he confesses the dukkaṭa of clearing away and is freed. Or he lifts out: If he eagerly lifts out the earth and throws it outside,