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This guard post in the forest, however, is more serious than a toll evasion. For in the case of toll evasion, if one avoids it from a distance without entering its boundary, one incurs a dukkaṭa offense. But in this case, if one avoids it with a thievish intention, even if one goes through the air, it is a pārājika offense. Therefore, one should be heedful here. The commentary on the forest is finished. Commentary on Water 108. Regarding water— "in a vessel" means water stored away in vessels like water pots, during a time of water scarcity. The judgment concerning this is to be understood in the manner stated for ghee and oil, if someone takes it by pulling out the vessel in which it is stored, or by making a hole in it, or by inserting his own vessel into ponds and tanks there. In the case of cutting a boundary, if one cuts the boundary even with the villagers born there, it is a dukkaṭa offense, because it is an act of taking what is not given. And that occurs stroke by stroke. If one cuts from inside, facing outwards, one should be made to cut with the outer end. If one stands outside, facing inwards, cutting within, he should make it cut within. Having cut within and without, and placed it in the middle, he who cuts it should make it cut through the middle. Having weakened the boundary, he calls the cows, or has them called by village boys. They come and cut the boundary with their hooves; thus it is cut. Having weakened the boundary, he drives the cows into the water, or has them driven in by village boys. The waves raised by them break the boundary and go. Or he tells the village boys, "Play in the water," or frightens them while they are playing. The waves raised by them also cut the boundary and go. He cuts a tree growing in the water, or has it cut by another. The waves raised by it as it falls cut the boundary and go; thus it is cut. Having weakened the boundary, for the protection of the tank, he closes the outlet for water from the tank, or the draining pipe. Or he builds an embankment so that water coming from elsewhere enters here, or straightens a water channel. He breaks his own tank situated above it. The overflowing water takes the boundary and goes; thus it is cut. Everywhere, it should be made to flow out according to the outflow of water. The same method applies to one who opens the draining pipe and lets out water. But if, when the boundary has been weakened by him, cows come on their own accord, or are driven in by village boys without his command, and break the boundary with their hooves; or waves are raised by cows driven into the water on their own accord or by village boys without his command; or village boys themselves enter and play and raise waves; or a tree in the water is cut by another and falls and raises waves; and the raised waves cut the boundary; even if he weakens the boundary and closes the water outlet of a dry tank or the water draining pipe, or builds an embankment on another path, or straightens a dry water channel, then, when the gods rain, the water comes and breaks the boundary, everywhere it is a theft of goods. But whoever, in the dry season, lowers the boundary of a dry pond down to the bottom and cuts it, then when the gods rain, the water that comes flows away, it is a theft of goods. Whatever crop arises because of that, if he does not give even a quarter's worth of it, he is not a recluse, by abandoning the burden of the owners. But there is a common pond; all people are masters of the water in the pond. Below it, they cultivate crops, and for the protection of the crops, a large canal comes out from the pond and goes through the middle of the field, that too, when it always flows, is common to all. From that, small canals are drawn out, and they lead water into their own fields. They do not allow others to take it. Only in the dry season, when the water is low, they give water by turns. Whoever does not get water when his turn comes, his crops wither; therefore, no one can take water during another's turn. There, if a bhikkhu, with the intention of stealing, leads water from others' small canals or fields into his own or another's canal or field, or diverts it towards the forest, it is a theft for him. And whoever, thinking, "My turn for water will be late, and this crop is withering," blocks the path of the water entering others' fields and leads it into his own field, it is also a theft. But if, when the water has not yet come out of the pond, and has not yet reached the mouth of others' canals, one dams the dry canal itself so that the incoming water does not enter others' fields but enters only one's own field, thus one dams it here and there. If it is dammed before it comes out, it is well dammed. If it is dammed after it has come out, it is a theft of goods. Even for one who goes to the pond and himself opens the outlet pipe and leads water into his own field, there is no theft. Why? Because the field was made relying on the pond. But in the Kurundī and other texts, it is said to be "a theft." That "thing..." by the characteristic “time and place” it does not agree. Therefore, what is stated in the Great Commentary is suitable. The section on water is finished. The section on tooth-sticks 109. A tooth-stick should be determined by the determination of the monastery attendant. But this is the distinction: whoever, being a paid servant of the Saṅgha, brings tooth-sticks daily, or by turns of half-months or months, even after bringing and cutting them, as long as he has not made the Saṅgha accept them, they belong to him. Therefore, one who takes them with a thieving mind should be made to pay the price of the goods. But what is produced there is heavy goods, and one who takes it when it is guarded and protected by the Saṅgha should be made to pay the price of the goods. The same rule applies to what belongs to groups, individuals, or lay people, whether cut or uncut. When novices, by turns, bring tooth-sticks for the Saṅgha from what grows in their monastery gardens, they also bring them for their teachers and preceptors. As long as they have not cut them and made the Saṅgha accept them, all of it belongs to them. Therefore, one who takes that with a thieving mind should also be made to pay the price of the goods. But when they cut them and make the Saṅgha accept them, and place them in the tooth-stick rack, saying, “May the Saṅgha use them as they please”; from that point on, there is no theft, but the custom should be known. Whoever comes daily into the midst of the Saṅgha, by him, one tooth-stick should be taken each day. But whoever does not come daily, but dwells in a meditation house or is seen at a Dhamma recitation or at the Uposatha hall, by him, having observed the measure, four or five tooth-sticks should be kept in his dwelling place and used. When these are used up, if there are still many in the tooth-stick rack, they should be taken again and used. If, however, one takes them without observing the measure, and while they are not yet used up, those in the rack are exhausted, then some elders might say, “Let those who took them bring them back,” and some might say, “Let them use them, the novices will bring more.” Therefore, To avoid dispute, the standard should be noted. But there is no fault in taking. Even when going on the road, one or two should be put into the bag and then one should go. The chapter on tooth-sticks is finished. The chapter on forest-plants 110. Forest-plant (vanappati) means lord of the forest; this is a designation for a chief forest tree. Here, however, it refers to any tree taken possession of by humans, such as a mango, rose-apple, or jackfruit tree. Or, where pepper vines and the like are planted, if it is cut down and falls to the ground still connected by even one piece of bark, or by a strip of bark, or by a splinter, or by a fragment of wood, it is still protected. But if it is cut down and remains standing upright because it is connected and held up by vines or by branches of nearby trees, or if it falls but does not reach the ground, there is no protection in that case; it is an act of theft. And if it is cut with a saw but remains as if uncut, the same rule applies to that. If one weakens a tree and then shakes it down, or has another shake it down; or cuts another tree near it and causes it to fall upon it, or has another cause it to fall upon it; or breeds monkeys and places them there, or has another place them there; or places bats there, or has another place them there; and they cause that tree to fall, it is an act of theft by that person. But if, after that tree has been weakened by him, another person, without being ordered, shakes it down, Or causes a tree to fall upon it, or monkeys or bats climb it by their own nature, or another person, without being ordered, places them there, or he himself clears the path of the wind, and a strong wind comes and fells the tree; in all these cases, a fine is due. Clearing the path of the wind here is equivalent to straightening it with dry earth and the like before the wind arrives, not otherwise. If one twists the tree or strikes it with a weapon, or sets fire to it, or strikes it with a frog-thorn or poison, by which it dies, in all these cases, a fine is due. The chapter on forest-plants is finished. The chapter on taking away 111 In the case of taking away: When one, with intent to steal, touches another's movable property— seeing another carrying property on their head or other parts, thinking, "I will take this," he goes quickly and touches it— by this much, he incurs a dukkaṭa. He makes it tremble: He pulls and tugs. The owner does not let go. Therefore, he incurs a thullaccaya. He removes it from its place: He pulls it and releases it from the owner's hand. Therefore, he incurs a pārājika. But if the owner of that property, having stood up, beaten (the thief),