English
This is the essence here: like the grass-burner in the Vinīta-Vatthu, one merely breaks with the intention not to remove it from its place, but because it is broken, oil, etc., comes out, or whatever is contained therein remains intact. And one merely pours water, sand, etc., there with the intention not to throw it away, but because it is poured, the oil is thrown away. Therefore, by common usage, it is said, "breaks or throws away." Thus, the meaning of these terms... But in the case of desiring to destroy, it is also appropriate otherwise. For when it is thus spoken, the Pāli text and the commentary are spoken in harmony, one after the other. And even with this much, not being satisfied, one should approach a teacher and learn the decision. The Commentary on Grounded Things is finished. Commentary on Things on Land 95. "Things on land" means placed on land, whether on the ground, or on a rock surface, or a mountain surface, etc., wherever it is placed, whether concealed or unconcealed, it should be understood as "things on land". If it is piled up, it should be decided by the decision regarding things inside a pot, things placed in a vessel, or by cutting a handful. If it is bound together, it should be decided by the decision regarding things like resin or gum, or cooked honey or molasses. If it is heavy and bound with a load, such as an iron lump, a sugar lump, or a pot of oil or honey, it should be decided by the decision regarding moving things from their place in a pot. And for that which is bound by a chain, the distinction of place should be noted. But if it is spread out and placed, such as a cloak, a mat, or a cloth, and one takes it straight and pulls it, if the far end passes the place touched by the near end, it is a pārājika offense. Thus, it should be noted in all directions. If one wraps it up and lifts it, making it airborne even by a hair's breadth, it is a pārājika offense. The rest is just as stated. The Commentary on Things on Land is finished. Commentary on Things in the Air 96. In the case of a thing in the air, the place of a peacock should be understood by six aspects: in front, by its beak, behind, by its tail feathers, on both sides, by the tips of its wings, below, by the tips of its claws, above, by the tip of its crest. A monk, thinking "I will take this peacock in the air, which has an owner," stands in front of it, or extends his hand, and the peacock moves its wings in the air, and by catching the wind, it stops its flight. For that monk, it is a dukkaṭa offense. If, without making it flutter, he touches it with his hand, it is still a dukkaṭa offense. If, without moving it from its place, he makes it flutter, it is a thullaccaya offense. But if, having taken it with his hand or not having taken it, the place touched by its beak... If it crosses the space touched by the tail-feathers with its mouth and beak, or the space touched by its mouth and beak with its tail-feathers, it is a pārājika. Similarly, if it crosses the space touched by its left wing-tip with its right wing-tip, or the space touched by its right wing-tip with its left wing-tip, it is a pārājika. Similarly, if it crosses the space touched by its toenail-tip with its crest-tip, or the space touched by its crest-tip with its toenail-tip, it is a pārājika. A peacock flying in the air, whichever part of its body, like its head, it lands on, that is its place. Therefore, even if one makes it land on one's hand and moves it here and there, one is still causing it to flutter. But if one takes it with the other hand and moves it from its place, it is a pārājika. If one extends the other hand, and the peacock itself flies and lands there, there is no offense. Knowing that it has landed on a limb, with a thieving mind, one takes one step, it is a thullaccaya. On the second step, it is a pārājika. A peacock standing on the ground has three places by virtue of its two feet and its tail-feathers. For one who lifts it, as long as even one place touches the ground, it is a thullaccaya. As soon as even a hair's breadth is lifted from the ground, it is a pārājika. If it is in a cage and one lifts it with the cage, it is a pārājika. But if it does not value its feet, it should be done according to its value everywhere. A peacock walking within the enclosure, if one, with a thieving mind, takes it out of the enclosure by foot, crossing the boundary of the door, it is a pārājika. For a bull in a pen, the enclosure is its place, like the pen. But if one takes it by hand and makes it airborne even within the enclosure, it is a pārājika. Even if it is walking within the village, if one crosses the village boundary, it is a pārājika. But if it comes out by itself and walks in the vicinity of the village or the vicinity of the dwelling, and one, with a thieving mind, frightens it with a stick or a clod of earth and makes it go towards the forest, and the peacock flies and lands within the village or within the dwelling or on a roof, one protects it. But if it flies or goes towards the forest, "to the forest" If there is no intention "I will enter and take it," or as soon as it is lifted even a hair's breadth from the ground, or at the second step, it is a pārājika. Why? Because for one who has left the village, the standing place itself is the place. In the case of partridges and so on, this is also the decision. Or a robe: if he takes with his hand one end of a robe, bound at the waist, coming towards him through the air, as if it were spread out and placed on the ground, having been thrown up by a gust of wind, without disturbing its place here and there, if he obstructs its movement, it is a dukkaṭa. If he moves it without displacing it from its place, by making it flutter, it is a thullaccaya. If he displaces it from its place, it is a pārājika. And its definition of place should be understood in six ways, like that of the peacock. But if an unbound robe, as soon as one end is taken, falls with the other end and rests on the ground, it has two places: the hand and the ground. If he first moves it from the place where it was taken, just as it was taken, it is a thullaccaya. Afterwards, if he lifts it from the ground with his second hand or foot, it is a pārājika. Or if he first lifts it from the ground, it is a thullaccaya. Afterwards, if he displaces it from the place where it was taken, it is a pārājika. Or without releasing the hold, if he straightens his hand, makes it reach the ground, and then lifts it with that same hand, it is a pārājika. In the case of wrapping, this is also the decision. Or silver or gold that is being cut: a necklace or other ornament of people adorning themselves, or a piece of gold falling while goldsmiths are cutting a gold bar, if a bhikkhu, with a thieving mind, takes it with his hand as it comes through the air, the taking itself is the place. If he removes his hand from the place where it was taken, it is a pārājika. If it falls on his robe and he lifts it with his hand, it is a pārājika. If he goes without lifting it, at the second step, it is a pārājika. The same rule applies if it falls into his bowl. If it rests on his head, or mouth, or foot, and he takes it with his hand, it is a pārājika. If he goes without taking it, at the second step, it is a pārājika. Wherever... it falls, the place where it falls is its location, not the entire body, limbs, and robe. The commentary on the sky is finished. The commentary on elevated places 97. In an elevated place, goods placed on a bed or chair, whether touched or untouched, if one touches them with the intention of theft, it is a dukkaṭa offense. Regarding goods placed on beds and chairs, the determination should be understood according to the method stated for ground-level places. This is the difference: if a tied lower garment, which is a khaliya, is spread on a bed or chair and does not touch the bed surface in the middle, but only touches the bed legs, the location should be understood based on those legs. Indeed, a pārājika offense occurs there by merely exceeding the space touched above the legs. However, for one who carries it away along with the bed or chair, the location should be understood based on the space where the legs of the bed or chair are established. "In a robe-pole" means on a pole or wooden stick tied and placed for hanging robes. There, for a robe folded and placed with one end over and the other end as a fold, the space touched by the established part is its location, not the entire robe-pole. Therefore, for one who, with the intention of theft, takes it by the fold and pulls it, exceeding the space established on the pole on the far side and the area where the robe touches the pole on the near side, a pārājika offense occurs by pulling it just one or two finger-breadths. The same method applies to one who pulls it by the ends. However, if one moves it to the left or right on that very robe-pole, a pārājika offense occurs by merely moving it ten or twelve finger-breadths, exceeding the right-end location with the left end, or the left-end location with the right end. For one who lifts it upwards, a pārājika offense occurs by lifting it even a hair's breadth. For one who unties a robe tied with a rope, whether it touches the robe-pole or not, it is a thullaccaya offense; when it is untied, it is a pārājika. For as soon as it is untied, it is considered "displaced from its location." For one who unwraps a robe wrapped around a pole, it is a thullaccaya offense; as soon as it is unwrapped, it is a pārājika. If one cuts a ring when it is placed as a ring, or Or he loosens one end of the bamboo pole, loosens and takes it out: a grave offense. As soon as it is cut, as soon as it is released, as soon as it is taken out: it is a pārājika offense. Not doing so, he moves the robe-pole here and there, he protects it for now. For the circle (of the robe), the entire robe-pole is its place. Why?