English
Because it is of a nature to move about there. But when he takes it with his hand and makes it airborne: it is a pārājika offense. For that which is spread out and placed, the place is only the space it occupies by being established. When it is gathered and placed there, the decision should be understood in the manner stated. But that which by one end touches the ground and remains, for that, on the robe-pole and on the ground, there are two places according to the space it occupies. When it is established by one end on the ground, for a robe not tied, the decision should be understood in the same manner stated. Also for a robe-rope, this is the same decision. But for an article placed hanging on a hook, whether a medicine pot or a medicine bag, if it is placed without touching a wall or the ground, for one who rubs the hanging object and takes it out: as soon as it leaves the tip of the hook, it is a pārājika offense. If the hanging object is tied, lifting it by its base and making it airborne: even if it has not left the tip of the hook, it is a pārājika offense. If it rests against a wall, first he takes it from the tip of the hook: a grave offense. Afterwards he detaches it from the wall: a pārājika offense. For one who first detaches it from the wall and then takes it from the hook, the same rule applies. But if, unable to take out a heavy article, he himself makes it rest against the wall and takes it from the hook: even without detaching it from the wall again, as soon as it is taken from the hook, it is a pārājika offense. For a place made by oneself is not a (valid) place. But for that which stands touching the ground, there are only two places. The decision there is as stated. But that which is placed in a net and hung, for one who takes it out of the net, and for one who takes it from the hook along with the net: it is a pārājika offense. Here, the distinction of places should also be understood according to whether it rests against a wall or the ground. "Wall-peg" means straight. made and hammered into the wall, or naturally grown there; but a nāgadanta (elephant's tusk-shaped peg) is curved and hammered in. What is hung on them should be judged in the manner stated for the hook. But if one pulls a spear or a javelin placed on two or three pegs in a row, holding it by the tip or the butt, when it has passed beyond the extent of contact of each one, it is a pārājika. For only the extent of contact is their support, not all the pegs or nāgadantas. Standing facing the wall and pulling it by the middle, when the near end has passed beyond the extent of contact of the far end, it is a pārājika. The same rule applies to one who pushes it from the other side. Taking it by hand and lifting it straight up, if even a hair's breadth goes into the air, it is a pārājika. If one pulls something placed leaning against the wall, scraping the wall, causing the butt to pass beyond the extent of contact of the tip, or the tip to pass beyond the extent of contact of the butt, it is a pārājika. Standing facing the wall and pulling it, causing one end to pass beyond the extent of contact of the other end, it is a pārājika. Lifting it straight up, if even a hair's breadth goes into the air, it is a pārājika. Or hung on a tree: what is placed and hung on palm trees etc., should be judged in the manner stated for hooks etc. But for one who shakes a naturally grown palm fruit cluster, it is a grave offense. In whichever fruit the pārājika offense is completed, when it is freed from its attachment, it is a pārājika. If one cuts the cluster, it is a pārājika. If something is placed by its tip between leaves, it has two supports – the place where it is placed and the stem-place; there, the judgment should be known in the manner stated. But if one, fearing that "as soon as it is cut, it might fall and make a sound," places it by its tip between leaves and then cuts it, as soon as it is cut, it is a pārājika. For a place made by oneself is not a support. By this method, the judgment for flowers and fruits of all trees should be known. Even in the case of a leaf-support, whether it is a tree-support, or a ring-support, or a stick-support, Whatever is a bowl-stand, even if it is a basket, it is counted as a bowl-support. There, the space touched by the bowl of the bowl placed therein is the 'place'. There, in a tree-support, the definition of 'place' is in five ways. If, taking the bowl placed there by its rim, one pulls it from any direction in the four directions, and one end of it crosses the touched space to the other end, it is a pārājika. Lifting it up even by a hair's breadth is a pārājika. Even if one carries it with its support, the rule is the same. The commentary on 'in the air' is finished. Commentary on 'in water' 98. In 'in water' – 'placed in water' means by those fearing royal danger, etc., having well-covered it in imperishable things like copper or iron vessels, it is placed in still water in ponds, etc. The space where it rests is the 'place', not all the water. Or, 'there is an offense of wrong-doing' means for one walking by foot in shallow water, at each step, there is a wrong-doing. In deep water, for one making an effort with hands or feet, at each effort with hands or feet, there is a wrong-doing. The same rule applies to diving and surfacing to retrieve a pot. But if, in between, seeing some water snake or fierce fish, one flees in fear, there is no offense. In touching, etc., the decision should be understood in the same way as stated for a pot on the ground. But this is the difference – there, one digs the ground and pulls it out; here, one sinks it in the mud. Thus, in six ways, the definition of 'place' is made. In lotuses, etc., in whichever flower one places the object, as soon as it is cut, it is a pārājika. And here, for lotus species, as long as the stalk is not cut even on one side, it is protected. But for water-lily species, when the stem is cut, even if the inner thread is not cut, it is not protected. If lotuses, etc., are cut and placed by owners, when the object placed in them is removed, it is a pārājika. If they are tied in a bundle, when the object placed in that bundle is removed, it is a pārājika. Bhā are tied. Moving that burden from its place by any one of the six ways, for him it is a pārājika as stated for the pot on the ground. Long stalks are of lotuses and so forth. They make a braid of flowers or stalks, spread or tie grass on ropes on the surface of the water. For these, the boundary for moving from place is to be understood by six ways: from the length, from the flower-tip and the stalk-end, from the sides crosswise, from the place established below, from the place standing above, and from the surface. Whoever moves a bunch of flowers placed on the water's surface, by disturbing the water, raising a ripple, and moves it even by a hair's breadth from its original place, it is a pārājika. But if he intends, "I will take it when it has gone there," he protects it for a while; but when he takes it from the place it has gone, it is a pārājika. For a flower that has risen high from the water, the entire water is its place. For him who uproots it and lifts it straight up, when the stalk-end exceeds the water even by a hair's breadth, it is a pārājika. If he takes the flowers, removes them, and pulls them, he uproots them. The water is not the place. As soon as it is uprooted, it is a pārājika. Flowers tied in a bunch are placed tied to a water-place, or a tree, or a bush. For him who moves them here and there without untying the binding, it is a thullaccaya. As soon as the binding is untied, it is a pārājika. First he unties the binding, then he carries it away. Here, the boundary of the place by six ways— this is both stated in the Mahāpaccariya and other texts. In the case of a lotus pond, for one who wishes to take the flowers together with the lotus pond itself, the boundary of the place, both upwards and crosswise, is to be understood by the water touched by the flower stalks and leaf stalks. For him who pulls the flowers or leaves towards himself without uprooting the lotus pond, it is a thullaccaya. As soon as it is uprooted, it is a pārājika. Even without moving the flower or leaf stalks from their place, for him who first uproots the lotus pond, it is a thullaccaya. After the flower and leaf stalks are moved from their place, it is a pārājika. When the lotus pond is uprooted, When taking flowers, one must have them valued and pay for them. The same rule applies to flowers placed outside, piled up, tied in bundles, or bound in loads. If one pulls up a lotus rhizome or a lotus stalk by which the object is completed, it is a pārājika offence. Here, the place should be defined by the area it occupies in the mud. If one pulls them up and even a subtle root is not severed, it is still protected. A leaf or a flower grown on a lotus joint is also protected; this is stated in the Great Commentary. However, a thorn on a lotus joint, like a pimple on the face of a youth, is not protected due to its shortness. The rest is as stated for water lilies and so on. For fish and turtles with owners, the entire water in ponds and so on is their place. Therefore, whoever takes an owner's fish in a protected place, whether with a hook, a net, a trap, or by hand, for that person, when the fish by which the object is completed is lifted even a hair's breadth out of the water, it is a pārājika offence. If a fish, while being caught, swims here and there, or jumps into the air, or falls onto the bank, even if one catches it while it is in the air or fallen on the bank, it is still a pārājika offence. The same rule applies to catching a turtle that has gone outside to graze. But if one removes that which is in the water from the water, it is a pārājika offence. In various regions, relying on the outlet pipe of a large public pond, they dig a public water channel