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And what is the beginning of wholesome states? Virtue well purified, and a straight view." (SN 5.382). Just as a city planner, wishing to build a city, first cleanses the city site, then divides the remaining area with streets, crossroads, and squares, and builds the city; just so, the yogi first purifies virtue, then realizes in the remaining area serenity, insight, path, fruition, and Nibbāna. Or just as a dyer, having first washed a cloth with three kinds of alkali, applies any desired color to the purified cloth; or just as a skilled painter, wishing to paint a figure, first prepares the wall, then creates the figure in the remaining area; just so, the yogi, having first purified virtue, realizes in the remaining area serenity, insight, and other states. Therefore, virtue is called "the beginning." That, being similar to conduct, is conduct. For "conduct" means feet. Just as for a man with a severed foot, the intention to go in any direction does not arise, but it does for one with a complete foot; even so, for one whose virtue is broken, flawed, incomplete, the going to knowledge for the sake of going to Nibbāna does not succeed. But for one whose virtue is unbroken, unflawed, complete, the going to knowledge for the sake of going to Nibbāna succeeds. Therefore, virtue is called "conduct." That is restraint in the sense of restraining, control in the sense of controlling. Both restraint of virtue and control of virtue are spoken of. Here, the meaning of the word is: it restrains transgression, or it restrains the person, not allowing him to transgress; therefore, it is restraint. It controls, closes the door of entry for transgression; therefore, it is control. Liberation means the highest, or that which is like a mouth. Just as the four kinds of food for beings enter through the mouth and pervade every limb, so too, for the yogi, the four-level wholesome virtue enters through the mouth and accomplishes the attainment of the goal. Therefore, it is called "liberation." Foremost in goodness is pre-eminent; it means foremost, best, principal. Attainment of wholesome states means for the sake of attaining the four-level wholesome states, it should be understood as pre-eminent, foremost, best, principal. Bodily non-transgression means the three kinds of good bodily conduct. Verbal means the four kinds of good verbal conduct. Bodily and verbal means both of these. By this, he shows encompassing the virtue of the eightfold livelihood. Restrained means covered; restrained in the senses means with covered senses. Just as a house with a closed door is called "a house with a closed door," so here, one restrained in the senses is called "restrained." By the restraint of the Pātimokkha means by the restraint that is the Pātimokkha, or by the restraint designated as the Pātimokkha. Endowed with, etc., have the same meaning as stated before. 512. By "He walks," etc., with these seven phrases, the conduct in terms of deportment of a bhikkhu established in the virtue of the Pātimokkha restraint is described. 513. Conduct and range Even though the Blessed One, wishing to speak of conduct for monks, of the sphere of monks, first raised the topic, "Endowed with conduct and sphere, there is conduct, there is misconduct." Just as a man skilled in paths, showing the path, says, "Leave the left, take the right," first pointing out the fearful path to be abandoned, the wrong path, then the safe path to be taken, the straight path; even so, the King of Dhamma, like a man skilled in paths, first showing the misconduct to be abandoned, rejected by the Buddhas, then wishing to show the conduct, said, "What is misconduct?" and so on. For the path shown by a man may or may not be achieved, but the path shown by the Tathāgata is unerring, like a thunderbolt released by Indra, unfailing, leading directly to the city of Nibbana. Therefore it was said: "Skilled in paths, Tissa, this is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One." Or, since for a man whose sweat, dirt, and grime have been removed by bathing with his head, the application of garlands, perfumes, and unguents is a perfect adornment, so too, for one who has abandoned evil deeds, the association with wholesome qualities is a complete form; therefore, having first shown the misconduct to be abandoned, like sweat, dirt, and grime, then wishing to show the conduct, like the application of garlands, perfumes, and unguents to one whose sweat, dirt, and grime have been removed, he said, "What is misconduct?" and so on. Here, bodily transgression is the three kinds of bodily misconduct; verbal transgression is the four kinds of verbal misconduct; bodily and verbal transgression is both of these. Thus, he showed the transgression of the eighth precept of livelihood itself. Since one engages in misconduct not only with body and speech, but also with mind, therefore, to show that, it was said, "All immorality is misconduct." There, showing the misconduct by dividing it into parts, he said, "Here, someone, because of bamboo gifts..." and so on. There, "because of bamboo gifts" means because of bamboo gifts given for a reason. For in a monastery, Having brought bamboo from the forest, or kept and guarded it, it is not proper to give it to supporters, thinking, "This will provide for my needs." For thus maintaining his life, he lives by wrong livelihood, by seeking improperly. He incurs blame in this very life, and in the next, he is destined for the realms of woe. Giving his own personal bamboo for the sake of family support, he incurs a *dukkaṭa* offense for corrupting the family; giving another's personal bamboo with the intention of theft, he should be made to pay its value. The same rule applies to communal property. But if he gives it out of disregard, he incurs an offense for disposing of heavy goods. Now, which bamboo is considered heavy goods, and which is not? That which is planted and self-grown, is heavy goods only within the area designated by the Saṅgha, beyond that, it is not heavy goods; in a planted area, it is entirely heavy goods. That which is designated by measure, even the size of an oil-tube is heavy goods, not less than that. But if a bhikkhu needs an oil-tube or a knife-handle, he should take it after performing an act of replacement. The act of replacement may be of equal or greater value, but not less. Even manual labor, such as fetching water or cutting a little green produce, is not sufficient, it must be made permanent. Therefore, it is proper to take it by removing sand from a pond, or spreading a staircase, or leveling an uneven place. If taken without an act of replacement, it should be used only while residing there; upon departing, it should be left as communal property. If taken without permission and one departs, it should be returned from wherever one remembers after going. If there is danger along the way, it should be left at a suitable monastery. People go to the monastery and ask for bamboo. The bhikkhus are reluctant to give it, saying, "It is communal property." The people repeatedly ask or threaten. Then the bhikkhus should say, "Take it after doing work in exchange"; there is no such thing as giving bamboo. If they offer axes, hatchets, etc., or food, for the sake of doing work in exchange, They give food for eating, It is not proper to accept. But in the Vinaya commentary it is said, "People from burned houses, Carrying away what they have gathered, Should not be prevented." If bamboo clumps of the Saṅgha Produce bamboo shoots, And the bamboo is ruined Without being cut, What should be done? It should be announced to the people On the alms round. If they do not want to cut it, They should be told, "You will receive an equal share." If they still do not want to, They should be told, "You will receive two shares." Even if they still do not want to, They should be told, "There is no point in it being ruined, When you have time, You will be fined, Cut it and take it." It is not called a bamboo donation. The same method applies If fire arises in the bamboo clump, Or if the bamboos are swept away by water. The same procedure applies to trees. But a tree the size of a needle handle Is considered a heavy item. Having had a Saṅgha tree cut, Even without asking the Saṅgha, A Saṅgha dwelling can be made. But to avoid breaking the word, It should be done only after asking. Is it proper to make it personal, Or is it not proper? It is not proper. But by the measure of a hand's work, The space for a bed In one house is proper, One house out of three houses is obtained. If the wood materials are personal, But the land is Saṅgha property, Having built one house, An equal share is obtained, One house out of two houses is obtained. Is it proper to remove a Saṅgha tree That obstructs a Saṅgha dwelling, Without asking the Saṅgha, Or is it not proper? It is proper. But to avoid breaking the word, It should be removed only after asking. If the Saṅgha has great gain Dependent on the tree, It should not be removed. If a personal tree obstructs a Saṅgha dwelling, The owner of the tree should be told. If he does not want to remove it, It should be cut down and removed. If he demands, "Give me the tree," The tree should be valued, And the price should be given. The same method applies If a Saṅgha tree obstructs a personal dwelling, Or a personal tree obstructs a personal dwelling. The same procedure applies to vines. A creeper, however, where it is sold, is rare, there it is a heavy item. And that, from half an arm's length onwards; below that, a piece of creeper is not a heavy item. In leaf-offerings and so on, "by leaf-offering" means by leaf-offering as a cause-condition, all this should be understood in the same way as stated for bamboo-offering. Here, this is the ruling on being a heavy item. For even a leaf, where it is sold, perfumers and others take it for the sake of wrapping perfumes and so on,