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the dukkaṭa of clearing away ceases, he becomes established in the dukkaṭa of lifting out. But as he throws the earth with a spade or with hands or with a basket here and there, he incurs a dukkaṭa with each action. If, however, even after removing all the earth and making the pot stand on dry ground, he incurs a sense of shame, he confesses the dukkaṭa of lifting out and is freed. If he eagerly touches the pot, the dukkaṭa of lifting out ceases, he becomes established in the dukkaṭa of touching. And even after touching, if he incurs a sense of shame, he confesses the dukkaṭa of touching and is freed. If he eagerly moves the pot, the dukkaṭa of touching ceases, ‘‘he moves it, an offense of thullaccaya...’’ is established as a gross offense, as stated, "offense." Here is the meaning of the words for both minor offenses and gross offenses: First, "dukkaṭa" means something badly done, done by violating the task stated by the Teacher. Or, it means something badly done, that action is unseemly among the actions of monks. Thus, it is a minor offense. And it is said: "What is called 'dukkaṭa,' Listen to it as it truly is; It is an error, a violation, And a stumble, that is dukkaṭa. "Whatever evil a person does, Whether openly or in secret; They declare it to be dukkaṭa, Therefore it is called so." (Pari. 339) The other, however, is a gross offense because of its grossness and its being an offense. Here, the absence of conjunction should be understood, as in "and a bad destination in the future" (Saṃ. Ni. 1.49) and "which has bitter fruit" (Dha. Pa. 66; Netti. 91). Among the offenses to be confessed to one person, there is no offense as gross as that. Therefore, it is said, "it is a gross offense because of its grossness and its being an offense." And it is said: "What is called 'thullaccaya,' Listen to it as it truly is; He who confesses to one person, And he who accepts it; There is no offense equal to that, Therefore it is called so." (Pari. 339) For one who causes to tremble, there is a gross offense at each application. And having caused to tremble, if one has entered the state of shame, one is released by confessing the gross offense. Here, the previous offenses cease from the moment of the joint application. But if one has entered the state of shame without a joint application, all the minor offenses and offenses of expiation incurred in the previous application must be confessed. And in the cutting of what is born there during a joint application, many minor offenses cease upon reaching the digging of earth. There is only one minor offense of digging. Many minor offenses in digging cease upon reaching the arranging, many in arranging cease upon reaching the lifting, many in lifting cease upon reaching the touching, many in touching cease upon reaching the causing to tremble. And when the state of shame arises in the digging of earth and so on, many Let there be some offenses, by confessing just one, one is freed, so it is said in the Kurundi commentary. And this cessation of former offenses, "A dukkaṭa by a ñatti, a thullaccaya by two kammavācās, they cease," thus it appears only in the Suttas on announcement (Pārā. 414). Here, however, in the second pārājika, it should be taken according to the authority of the commentary teachers. He moves it from its place, the offense is pārājika. The meaning is that whoever, even having made it tremble, without transgressing the rule of modesty, moves that pot from its place by even a hair's breadth, incurs a pārājika. And moving from its place here should be understood in six ways. How? Taking the pot by its rim, pulling it towards oneself, if the area touched by this end passes the far edge by even a hair's breadth, it is a pārājika. Taking it in the same way, pushing it away, if the area touched by the far edge passes this end by even a hair's breadth, it is a pārājika. Moving it to the left or to the right, if the area touched by the left end passes the right end by even a hair's breadth, it is a pārājika. Or if the area touched by the right end passes the left end by even a hair's breadth, it is a pārājika. Lifting it upwards, if it is freed from the ground by even a hair's breadth, it is a pārājika. Digging and sinking it downwards, if the area touched by the bottom passes the rim by even a hair's breadth, it is a pārājika. This is for a pot standing in one place. If, however, having made a loop at the pot's rim, and having driven an iron stake or a khadira-wood stake into the ground, they tie it there with a chain and place it, if it is tied by one chain in one direction, two places are obtained. If it is tied by four chains in two, three, or four directions, five places are obtained. There, for a pot tied to one stake, if one first pulls out the stake or breaks the chain, it is a thullaccaya. Then, if one moves the pot from its place by even a hair's breadth in the manner described, it is a pārājika. Then he first lifts the pot, a grave offense. Then he moves the stake even by a hair's breadth from its place, or cuts the chain, it is a pārājika offense. By this method, even with a pot tied to two, three, or four stakes, moving it from its last place is a pārājika offense. In the remaining cases, a grave offense should be known. If there is no stake, having made a loop at the end of the chain, it is inserted into a root growing there, first lifting the pot, then cutting the root and removing the loop, it is a pārājika offense. But if, without cutting the root, he moves the loop here and there, he is safe. But if, without removing it from the root, he takes it by hand and makes it airborne, it is a pārājika offense. This is the distinction here. The rest is as stated. Some, for a sign, plant banyan trees and the like on top of the pot. The roots stand entwined around the pot. For one who cuts, thinking, "I will cut the roots and take the pot," for each attempt, it is a dukkaṭa offense. Having cut and made space, if he moves the pot even by a hair's breadth from its place, it is a pārājika offense. While cutting the roots, if the pot rolls and goes to a lower place, he is safe for now. If he lifts it from the place it went, it is a pārājika offense. If, with the roots cut, the pot stands by only one root, and he cuts it, thinking, "When this root is cut, it will fall," as soon as it is cut, it is a pārājika offense. But if it stands by only one root, like a pig caught in a snare, and there is nothing else attached, as soon as that root is cut, it is a pārājika offense. If a large stone is placed on top of the pot, and wishing to lift it with a stick and remove it, he cuts a tree growing on top of the pot, it is a dukkaṭa offense. If he cuts and takes away something growing near it, because it is not growing there, cutting it is a pācittiya offense. Regarding one's own vessel: If, unable to lift the pot, to take the goods inside the pot, he inserts his own vessel and from inside the pot, steals something worth five māsa or more than five māsa... He touches it, an offense of dukkaṭa. The limit here is stated for determining pārājika. But touching even less than five māsa with a thieving mind, he incurs a dukkaṭa. Here, "he causes to shake" means as long as he makes it one mass and inserts his own vessel. Moreover, even scattering it here and there is "causing to shake," he incurs a thullaccaya. But when the state of being one mass is broken, what was in the pot is in the pot, and what was in the vessel is in the vessel, then it is called "gone into one's own vessel." Having done this, even if not removed from the pot, but in the vessel, he incurs a pārājika. Here, "or he breaks a fist" means just as coins that have slipped through the fingers do not touch the coins in the pot, so making a fist, he "breaks a fist." He too incurs a pārājika. "Mounted on a thread" means mounted on a thread. This is a designation for that which is covered by thread or made of thread. Indeed, armlets and the like are made of gold, or made of silver, or made of thread. Pearl necklaces and the like are also included here. "Wrapping" is called a head-wrapping cloth. If with a thieving mind he touches any of these, it is a dukkaṭa. If he causes to shake, it is a thullaccaya. Taking armlets and the like by the end, and lifting them without making them airborne, it is a thullaccaya. Here, "rubbing and taking out" means if a pot is full and placed level with the top, or if one end is at the bottom and one end at the mouth of the pot, for one who rubs and takes it out, it is a thullaccaya. For one who loosens it from the mouth of the pot, it is a pārājika. But if it is placed in a half-full pot or an empty pot, its own touched space is its place, not the whole pot. Therefore, even for one who rubs and takes it out, when it moves by a hair's breadth from its resting place, it is a pārājika. But for one who lifts it straight up, whether the pot is full or not, as soon as the bottom end moves from its resting place, it is a pārājika. Inside the pot. Whatever item, liable to a pārājika offense, placed and moved within the entire pot, and for one rubbing and pulling it out from the rim etc., as long as it does not pass the mouth-rim, it is only a grave offense. For him, indeed, the entire pot is the 'place' – so it is stated in the Saṅkhepa-Mahāpaccariya and others. But in the Mahāaṭṭhakathā, it is stated: "The place where it is put is the 'place', not the entire pot. Therefore, for one who moves even a hair's breadth from its placed position, it is a pārājika offense." That is the authority. The other view, however, for one not making it airborne, is stated in the manner of a robe-bundle placed on a robe-pole; that should not be taken. For in the Vinayavinicchaya, one should stand by what is weighty; this is the nature of Vinaya. Moreover, this should also be understood by the saying: "he makes it his own vessel, or he breaks the fist (grip)."