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and in the case of donkeys and pigs, this is the same decision. The discourse on quadrupeds is finished. Discourse on many-footed creatures 117. Regarding many-footed creatures – if by one centipede the object is filled, for one who takes it away by its feet, there are ninety-nine grave offenses, one pārājika. The rest is in the same manner as stated. The discourse on many-footed creatures is finished. Discourse on the informer 118. One who spies is an informer, it is said that he enters within here and there. "Having spied" means having observed, having ascertained. "He informs" means he reports to another capable of stealing about goods badly placed or unguarded in others' houses or monasteries etc. "The offense is a pārājika for both" means that when the goods are certainly to be stolen, at the moment of the informer's instruction, the other's removal from its place, thus the offense is a pārājika for both. But whoever makes an indirect statement in this manner: "There is no man in the house, the goods are placed in such and such a place unguarded, the door is unsecured, it can be taken just by going, there is no one who lives by manly effort, who would go and take it," and another, hearing that, goes, saying, "Now I will take it," he steals, for him there is a pārājika for removing it from its place, but for the other there is no offense. For in a roundabout way, he is freed from taking what is not given. The story of the Ocaraka is finished. The story of the Oṇirakkha One who guards a deposit is an oṇirakkha. This is a designation for one who guards goods brought by another to his dwelling place, being told, "Please look after this for a moment, venerable sir, until I come back after doing such and such a task." Therefore, it is said, "An oṇirakkha is one who guards goods that have been brought." In this case, an oṇirakkha usually does not untie or unfasten the bound and hung goods, but cuts the bag or basket below, takes a small amount, and then sews it up again to make it look normal. If he touches it with the intention of "I will take it like this," appropriate offenses should be understood. The story of the Oṇirakkha is finished. The story of Saṃvidāvahāra Saṃvidāvahāra is a theft by agreement; it means a theft committed by mutual understanding. "Saṃvidahitvā" means having consulted with one mind, with one intention. Here is the decision: many bhikkhus agree, "We will go to such and such a house, break the roof, or cut through the wall, and steal goods." They go, and one of them steals the goods. For the removal by that one, there is a pārājika for all. This is also stated in the Parivāra: "Four people, by agreement, stole valuable goods; Three are pārājika, one is not pārājika; This is a problem considered by the skilled." (Pari. 479) Its meaning is this: four people, a teacher and his pupils, wanted to steal valuable goods worth six māskas. There, the teacher said, "You take one māsaka, you take one, you take one, and I will take three." Among the pupils, the first one said, "Venerable sir, you take three, you take one, you take one, and I will take one." The other two also said the same. In this case, for each of the pupils, one māsaka is his own direct share, therefore for them Some offenses are dukkaṭa. Five are by command. By three of these, there is a pārājika. For the teacher, three are by his own hand. By these, there is a serious offense for him. Three are by command. By these too, there is only a serious offense. For in this training rule concerning taking what is not given, an act by one's own hand is not a part of an act by command, nor is an act by command a part of an act by one's own hand. But an act by one's own hand must be done by one's own hand. An act by command by command. Therefore it was said: "Four people conspiring... etc. ... this question was considered by the skilled." Furthermore, to avoid confusion in the case of conspiracy for theft, this fourfold classification should also be understood in terms of its meaning: "one item, one place; one item, many places; many items, one place; many items, many places." Therein, "one item, one place" means: seeing an item worth five māsakas belonging to one family placed on a shop counter, many bhikkhus command one: "Go, bring that!" When it is taken, there is a pārājika for all. "One item, many places" means: seeing an item belonging to one family, with one māsaka's worth placed on each of five shop counters, many (bhikkhus) command one: "Go, bring these!" When the fifth māsaka's worth is taken, there is a pārājika for all. "Many items, one place" means: seeing items belonging to many (people), worth five māsakas or more than five māsakas, placed in one place, many (bhikkhus) command one: "Go, bring that!" When it is taken, there is a pārājika for all. "Many items, many places" means: seeing items belonging to five families, with one māsaka's worth placed on each of five shop counters, many (bhikkhus) command one: "Go, bring these!" When the fifth māsaka's worth is taken, there is a pārājika for all. The discourse on conspiracy for theft is concluded. Discourse on the Act of Signaling 119. "Act of signaling" means an act of recognition. It means making a sign by way of marking time. And here, if it is said "take it before noon," whether one takes it before noon today, or tomorrow, or in a future year, there is no doubt; both... Even if it's less, it's a pārājika in the manner stated for the thief. But if, when told "steal it today before noon," he steals it tomorrow before noon, that signal "today" is transgressed, and it is stolen later. If, when told "steal it tomorrow before noon," he steals it today before noon, that signal "tomorrow" is not reached, and it is stolen earlier. For one stealing thus, only the thief incurs pārājika, the instigator is not guilty. When "tomorrow before noon" is said, even if he steals it that very day, or tomorrow after noon, it should be understood that he steals it both before and after that signal. This method applies to after noon, and to days and nights. Here, the agreement and disagreement regarding the signal should be understood also in terms of the first watch, middle watch, last watch, dark fortnight, month, season, and year, etc. When "steal it before noon" is said, and one tries "I will steal it before noon," but it becomes after noon; what about this? Venerable Mahāsumā, for his part, said: "This is indeed an attempt before noon, therefore the instigator is not absolved." But Venerable Mahāpaduma said: "Because the time limit has been transgressed, it is a disagreement, therefore the instigator is absolved." The chapter on Agreement-Action is concluded. The chapter on Sign-Action 120. Sign-action is the making of some sign to produce a perception. That is said in three ways, by the method of "I will gouge out an eye," etc. Other various kinds here also, such as waving the hand, striking with the hand, snapping the fingers, raising the neck, clearing the throat, etc., should be included. The rest here is just as stated in Agreement-Action. The chapter on Sign-Action is concluded. The chapter on Command 121. Now, to prevent confusion in these very Agreement-Action and Sign-Action, it is said, "A monk commands a monk," etc. There, if that thief, thinking "this is it," steals that very thing which was said by the commander making a sign-perception, then both incur pārājika. If he, thinking "this is something else," steals what was said, Thinking "this is that," He takes another thing Placed in that very spot. For the original owner, no offense. Thinking "this is another," The one who orders, Having made a sign, (Thinks) the spoken-of item is cheap, "This other, placed near it, is valuable." Thus thinking it is another, He takes that very one. For both, a pārājika offense. Thinking "another is another," In the same way as before, He thinks "this other, Placed near it, is valuable." If that is indeed another, For him alone, a pārājika offense. In "tell so-and-so" and so forth, One teacher, And three pupils Named Buddharakkhita, Dhammarakkhita, Saṅgharakkhita Should be understood. There, "a monk orders a monk" means: The teacher, Having noticed some item somewhere, Orders Buddharakkhita To take it. "Tell so-and-so" means: "Go, Buddharakkhita, Tell this matter To Dhammarakkhita." "So-and-so should tell so-and-so" means: "Dhammarakkhita should also tell Saṅgharakkhita." "So-and-so should take so-and-so item" means: Saṅgharakkhita, Ordered by Dhammarakkhita, Who was ordered by you, Should take so-and-so item. For he is a brave one among us, Capable in this task. "An offense of wrong-doing" means: For the teacher who thus orders, There is first a dukkaṭa offense. But if that order Proceeds as intended, What is later called A serious offense, That very thing occurs At the moment of the order. If that item Is certainly to be taken, What is later said: "For all, an offense of pārājika," Then for him, At that very moment, It is a pārājika offense. This reasoning Should be understood everywhere. "He informs the other" means: Buddharakkhita informs Dhammarakkhita, And Dhammarakkhita informs Saṅgharakkhita: "Our teacher says this: 'Take so-and-so item, For you are indeed a brave man among us.'" Thus, for them too, There is a dukkaṭa offense. "The taker accepts" means: "Good, you will take..." "Master," Sangharakkhita accepts. "The root person's offense is a grave offense," as soon as Sangharakkhita accepts, it is a grave offense for the teacher, for he has engaged the great multitude in that evil. "He steals that item," if that Sangharakkhita steals that item, it is a pārājika for all four people. And not only for four, by this method, without breaking the connection, if a hundred monks or a thousand monks are commanded in succession, it is a pārājika for all. In the second instance – "He commands another," so Buddharakkhita, commanded by the teacher,