English
"he enters the village at the wrong time"? It does not contradict, because the village precinct is also included by the term "village". Therefore, it should be concluded here that an offense of entering the village at the wrong time occurs for one who crosses the boundary of a delimited village, or enters the precinct of an undelimited village. In "entering the village at the wrong time, etc.", the word "etc." includes the sharing of gains that arise for those staying in houses, house precincts, etc. "Having gone out beyond the indakhīla" means having gone out beyond the indakhīla. Here, in the Vinaya tradition, it is said: "Except for the village and the village precinct, the rest is forest." In the Suttanta tradition, referring to a forest-dwelling bhikkhu, it is said: "A forest dwelling, five hundred bows in the west." Both the Vinaya and Suttanta are conventional teachings. But the Abhidhamma is an ultimate teaching. And ultimately, a place distinct from the village is indeed the forest. To show the forest according to the Abhidhamma tradition, it is said: "having gone out beyond the indakhīla." They say: "A teacher's bow is nine spans with a normal hand, but when strung, it is four cubits." To prevent evasion, it is said: "Lest he should say: 'I did not take it in the village or in the forest, but in a house or in house precincts or in village precincts, in one of these.'" "Permissible" is said in an appropriate sense. But even if it is not permissible, if it is not received, it still counts as not given. If the relinquishment, etc., has not been done, even if it is not known "this belongs to me," it is still considered as belonging to another, like the property of weak, lying-on-their-back children after the death of their parents. That by which a person is called a thief, that is called "theft." He says: "This is a designation for the intention to take away." The word "saṅkhā" is seen in the sense of knowledge, parts, designations, counting, etc. "He uses one with discernment." In the beginnings, it is seen in knowledge. In the portions, such as "The proliferation of perceptions arises." In designation, such as "The designation is the convention of those various phenomena." In counting, such as "It is not easy to count." Here, referring to the word "portion" as "saṅkhā," it says, "saṅkhāsaṅkhāta is one in meaning." Therefore, it says, "This is a designation for a portion." Proliferation-designation means the portions of proliferation, designated as craving, conceit, and views. Some say, "One portion of mind: that mind which arose with the intention to steal in the earlier part, that which arose in the middle for the purpose of going or for the purpose of reflection, and that which arose for the purpose of moving from a place; among these, this last portion of mind is intended here." However, in the Cūḷagaṇṭhipada, it is said, "One portion of mind is among the minds that steal less than a māsa, a māsa, less than five māsas, or five māsas." In the Mahāgaṇṭhipada and Majjhimagaṇṭhipada, it is said, "Because the mind has many varieties, it is called one portion of mind." This is more beautiful here, because it is said, "one portion of mind designated as theft." By means of theft-designation means by means of the portion of mind that is theft, as the instrument; it is not by means of the portion of mind that arises due to trust, temporary circumstances, or other such grasps. By way of application means by way of making a charge. He applies means he accuses, he makes a charge, is the meaning. A conceived place means a place conceived by way of conceiving a space. Toll-evasion: Here, "suṅka" is a designation for the share to be given to kings. Here, it is evaded by those who go without giving, thus it is "suṅkaghāta" (toll-evasion). This is a designation for a place delimited by the recognition of trees, mountains, etc., where "toll must be paid by those who enter here." Description of the story of the twenty-five thefts Confused means tangled. Disturbed means agitated. Somewhere means in one commentary. One group of five is shown means "another's another's" It is taken by another, and one perceives it as taken by another, and the article is weighty, five māsa-worth or more than five māsa-worth, and the intention to steal is present. He touches it, offense of dukkaṭa. He moves it, offense of thullaccaya. He removes it from its place, offense of pārājika. Thus, these five factors of taking, as stated (Pārā. 122), are shown as one group of five. Two groups of five are shown, thus: "For one who takes what is not given by six modes, there is an offense of pārājika. And he does not perceive it as his own, and he is not taking it on trust, and it is not for a temporary period, and the article is weighty, five māsa-worth or more than five māsa-worth, and the intention to steal is present. He touches it, offense of dukkaṭa. He moves it, offense of thullaccaya. He removes it from its place, offense of pārājika." Thus, having removed one from these six stated terms, and showing the remaining five terms as one group of five, and taking the group of five mentioned below, two groups of five are shown. Here, in "for one who takes what is not given by five modes," etc., by all terms, that is, by terms like "it is taken by another," etc., the groups of five that are obtained are the groups of five obtained from the twenty-five takings. A group of five takings is a "pañcaka" (group of five). "Sahattha" means one's own hand. "Sāhatthiko" (by one's own hand) is that which is produced by it, or related to it, a taking. The group of five beginning with "sāhatthika" is called "sāhatthikapañcaka" (group of five by one's own hand) by virtue of its initial term, this should be understood, like the designation "kusalattika" (triad of wholesome things) for the triad beginning with "kusala" (wholesome). In the same way, the group of five beginning with "pubbapayoga" is called "pubbayogapañcaka" (group of five by prior application), and the group of five beginning with "theyyāvahāra" is called "theyyāvahārapañcaka" (group of five by stealthy taking), this should be understood. In the third and fifth groups of five, that is, in the "sāhatthikapañcaka" and "theyyāvahārapañcaka." By means of the terms obtained, that is, by means of the term "nissaggiyāvahāra" (taking by abandonment) obtained in the "sāhatthikapañcaka," and by means of the term "parikappāvahāra" (taking by contrivance) obtained in the "theyyāvahārapañcaka," the meaning should be combined, that is the sense. By command. Born is the carrying away, by order. Casting off is abandoning, dropping goods outside after standing in a customs-striking place or a designated area. Abandoning itself is that which is abandoned. It accomplishes the meaning, that is, the offense of defeat, even before the completion of the action, thus it is an accomplisher of meaning. For example, “When you are able, carry away the goods of so-and-so,” such a command-giving usage, and the usage of placing foot-washing oil into another’s oil jar for those who will certainly drink it, or placing sandals and the like, accomplishes the meaning, that is, the offense of defeat, even before the commanded person takes the goods, or before the oil is poured from the sandals and the like. Even a usage by one’s own hand is called such an accomplisher of meaning. This is stated in the Commentary on the Mātikā: “An accomplisher of meaning is one who commands, ‘When you are able, carry away the goods of so-and-so.’ There, if the other person, without hindrance, carries it away, the commander incurs defeat at the very moment of commanding. Or, if one places foot-washing oil into another’s oil jar for those who will certainly drink it, or places sandals and the like, defeat is incurred as soon as it leaves the hand.” Laying down the burden is dhuranikkhepa. Becoming unenthusiastic in giving and taking, both for oneself and for others, in matters like devoting oneself to the monastery. He carries away with his own hand, meaning he takes with his own hand. “Carry away the goods of so-and-so,” even in commanding another thus, the offense should be understood as occurring for the commander at the very moment of commanding. If so, what is the difference between this and the accomplisher of meaning? Engaging in taking at that very moment is the usage by order. Engaging for taking at a later time is the accomplisher of meaning. This is their difference. Therefore, it is said: “He commands, ‘When you are able, carry away the goods of so-and-so.’” Here, the command-giving usage is shown to be the accomplisher of meaning. The usage by one’s own hand as an accomplisher of meaning will become clear later. Dhuranikkhepa, however, should be understood in terms of goods deposited. This is an illustration. is not considered theft. The same method applies to not giving temporary goods in the case of engaging in parks and so on. Since it is said, "Previous application should be understood by way of command," commanding someone, "Steal the goods of so-and-so," when the one who takes it does so without delay, this is a previous application, because it is prior to the taking of the goods. Taking that occurs with application is simultaneous application. Agreeing and consulting, "We will take such and such goods," and then taking them, is taking by agreement. The act of signaling is the act of recognizing by specifying a time, such as morning. The act of indicating is making a sign, such as winking, to produce recognition. "Simultaneous application by way of moving from a place" is to be seen as merely an example. In the case of moving fallow land and so on, if there is no moving from a place, it should also be understood as simultaneous application. For it is said in the Mātika Commentary: "Simultaneous application should be understood by way of moving fallow land and so on from a place,