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But if it falls into the water itself, even if it has been rained on for more than four months, it is permissible because the water falls into the water itself. They dig a channel on a rock surface; if fine dust falls there first, and if it has been rained on, after four months, it becomes an impermissible earth. When the water is exhausted, it is not permissible for those cleaning the channel to disturb it. If it fills with water first, and then dust falls, it is permissible to disturb it. For even when it rains there, the water falls into the water itself. There is fine dust on the rock surface; when it drizzles, it sticks; it is also not permissible to disturb it after four months. But if an anthill rises in an unmade slope... is standing, it is permissible to break it up as one pleases. If it stands in the open, it is permissible only if it has been rained upon for at least four months. The same rule applies to earth from ant-hills on trees and the like. The same rule applies to earthworm droppings, mouse droppings, dog droppings, cow-hoof mud, and the like. Cow-hoof mud is mud cut by the hooves of cows. However, if it is connected to the ground at its lower surface, it is not permissible even for one day. The same rule applies to one who takes a clod of earth cut by a plough in a cultivated field. If there is an old dwelling that is uncovered or has a damaged covering, if it has been rained upon for more than four months, it is considered as naturally formed earth. From that, the remaining roofing bricks or materials like gopānasī (rafters) may be taken with the intention, "I will take bricks, rafters, wall-posts, floorboards, stone pillars." If earth falls with it, there is no offense. But if one takes earth from a wall, there is an offense. If one takes whatever is not wet, there is no offense. If there is a pile of earth inside a house, and the house is roofed while it has been rained upon for one day, if it is all wet, after four months, it is naturally formed earth. If only its upper part is wet, and the inside is not wet, whatever is wet should be removed by the kappiyakārakas (stewards) with proper procedure, and the rest may be used as one pleases. For earth moistened with water becomes naturally formed earth only when it is consolidated, not otherwise. If there is an earthen wall in the open, if it has been rained upon for more than four months, it is considered naturally formed earth. However, the dust clinging to it may be touched with a dry hand and taken. If it is a brick wall, and it stands mostly on dry ground, it is permissible to break it up as one pleases. A pavilion pillar standing in the open should not be taken by moving it here and there and disturbing the earth; it is permissible to lift it straight up. The same rule applies to one who takes another dry tree or dry stump. For new construction, a stone or a... They go, lifting or rolling logs with sticks. There the earth is broken. If they roll with pure intention, there is no offense. But if by that means they intend to break the earth, there is an offense. The same applies to dragging branches, or splitting wood on the ground. On the earth, it is not allowed to strike or insert anything, even bones, needles, or thorns. It is not allowed to urinate with force, thinking "I will break the earth with the stream of urine." If one does so, and it breaks, there is an offense. It is not allowed to rub with a broom, thinking "I will make uneven ground even." One should sweep only with the tip of the broom. Some strike the ground with a stick, or scratch with a big toe, thinking "We will show the walking place." They walk, repeatedly breaking the ground. All this is not allowed. However, it is allowed to walk with a pure mind, practicing the ascetic's duty for the sake of exertion. They rub their hands on the earth, thinking "We will wash our hands." This is not allowed. But without rubbing, it is allowed to place a wet hand on the earth and take dust. Some afflicted with itching, scabies, etc., rub their limbs on broken banks, etc. This is not allowed. 87. "Digs or causes to dig" means one digs oneself or causes another to dig, even with a big toe or a broomstick. "Breaks or causes to break" means one breaks oneself or causes another to break, even by pouring water. "Burns or causes to burn" means one burns oneself or causes another to burn, even by cooking food. In as many places as one gives fire or causes fire to be given, there are that many offenses of pācittiya. Indeed, even when cooking food, one should cook only in a place that has been cooked before. It is not allowed to place fire on unburnt earth. But it is allowed to place fire on top of a cooking pot. If one places it on wood, and that fire, burning the wood, goes and burns the earth, it is not allowed. It is fitting. The same method applies to bricks, potsherds, and so on. For there, too, it is fitting to place it only on bricks and the like. Why? Because they are not fuel. For they do not become counted as fuel for fire. It is not fitting to set fire to dry stumps, dry trees, and so on. But if one gives it, intending to extinguish it before it reaches the ground, it is fitting. If one cannot extinguish it afterwards, it is not an offense due to being beyond one's control. If one is going, holding a grass torch, and drops it on the ground when one's hand is burning, it is not an offense. It is said in the Mahāpaccari that it is fitting to make fire at the very spot where it fell, by providing fuel. And it is said there that it is fitting to disturb all the ground that has been affected by the heat of the burnt earth. If a bhikkhu, not knowing, produces fire with a fire-drill and, lifting it with his hand, says, "What shall I do?", he should be told, "Let it burn." If he says, "My hand is burning," he should be told, "Do it so that it does not burn." But he should not be told, "Drop it on the ground." If he drops it when his hand is burning, it is not an offense because he did not drop it with the intention of "I will burn the earth." But it is said in the Kurundi that it is fitting to make fire at the spot where it fell. 88. Regarding "no offense if he knows this," and so on, the meaning should be understood as: "Know the pit for this pillar, know the coarse earth, know the fine earth, give coarse earth, give fine earth, bring earth, bring dust, there is need for earth, there is need for dust, make the pit for this pillar permissible, make this earth permissible, make this dust permissible." "Unintentionally" means when one is rolling stones or trees, or going along striking repeatedly with a stick, and the earth breaks. That is called "unintentionally broken" because it was not broken with the intention of "I will break it with that." Thus, there is no offense for one who breaks it unintentionally. "Without mindfulness" means when one is distracted, talking about something with someone, or with one's big toe or a stick. or he stands scratching the earth. Thus, for one who scratches or breaks, when there is no such thing, there is no offense. For one who does not know: he does not know the earth covered and concealed inside the house as 'unsuitable earth', but perceiving it as 'suitable earth', he damages it. Or he does not know 'I dig, I break, I burn'. He merely places digging tools etc. for safekeeping. Or with a burning hand, he drops fire. Thus, for one who does not know, there is no offense. The rest is clear. Threefold origin: It arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, released by perception, with intention, an offense by designation, a bodily action, a verbal action, with three thoughts, with three feelings. The rule on digging the earth is the tenth. The first section on False Speech, in the order of explanation, is concluded. 2. The Section on Living Beings 1. Explanation of the Rule on Living Beings 89. In the first rule of the Section on Dwellings: "not heeding" means not accepting her words. "He struck the child's arm" means: unable to restrain the raised axe, he cut the arm of the child, who was lying in a divine mansion of a tree-spirit obtained from the Great King, beyond the sight of humans, right at the base of the breast. In the passage beginning "Indeed, this is not proper for me," this is the brief explanation: It is said that in the Himalayas, on the fortnightly days, there is an assembly of deities. There they ask about the tree-duty: "Are you established in the tree-duty or not?" The tree-duty is the non-arising of mental defilement for the tree-deity when a tree is cut down. There, any deity not established in the tree-duty cannot enter the assembly of deities. So that deity saw this disadvantage of not being established in the tree-duty, and in accordance with the Dhamma teaching heard previously in the presence of the Blessed One, she recalled the past conduct of the Tathāgata in the time of the Chaddanta elephant and so on. Therefore, it occurred to her: "Indeed, this is not proper for me... (etc.)... should destroy." "What if I were to report this matter to the Blessed One?" This (thought) of hers (was): "This monk..." “Surely, the son of the father, the Blessed One, having heard of this transgression of his, will establish a boundary, will lay down a training rule.” Thus she reflected. “If today, O deity,” meaning, if today, O deity, “you were to bring forth,” meaning, you were to give birth, you were to produce. And having said this, the Blessed One, admonishing that deity, said: “Whoever checks rising anger, as a chariot gone astray; Him I call a charioteer, the other folk merely hold the reins.” (Dhammapada 222) He spoke this verse. At the end of the verse, that deity was established in the fruit of stream-entry. Again, the Blessed One, preaching the Dhamma to the assembled audience, said: “Whoever removes rising anger,