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and by way of taking fields and so on." A thief is called a robber. His state is theft. Taking by means of it is taking by theft. Indeed, one who, having committed housebreaking and so on, takes while unseen, or takes by deceiving with false scales, false measures, false coins, and so on, his taking in this manner is taking by theft. Taking by force, by overpowering, is taking by force. Indeed, one who takes the property of others by force, like village plunderers, or takes more than what is due by his own acquired power, like royal officials, his taking in this manner is taking by force. Taking by estimating by way of goods and by way of space is taking by estimation. Concealing a finger ring and so on with grass or leaves, and then taking that which was concealed, is taking by concealment. Moving a kusa grass and taking it is taking by kusa. "Having weighed" means having examined. "Propriety" means the proper conduct. The meaning is that there is no offense. "Crowd of people" means a great commotion of people. "When the crowd of people has departed" means when the people have gone away. Oh. "Making this robe your own, give it to this very monk." For what reason was this said? Because the owner of the robe had abandoned his claim, therefore it is not proper to take what was not given to him. And the thief, from the time remorse arose, wandered searching for the owner of the robe, thinking "I will give it." And when the owner of the robe said "This is mine," the thief also abandoned his attachment, therefore it was said thus. If so, why was it not said to the owner of the robe himself, "Take what is yours"? For the removal of scruples for both. How? For the thief, the scruple might arise, "It was not given by my own hand, it is a thing to be given." For the other, the scruple might arise, "I first abandoned my claim, and later took what was not given." "Samaggha" means of little value. "It spreads for the purpose of wood" means it accomplishes the task to be done with wood. "It exists in me," and so on, all was said by the king out of faith. It should not be thought that "the elder did what was unseemly." The loss of value mentioned, such as by cutting a tooth-stick for one day, all that is by the owner of the goods. It is said with reference to what was bought and taken. But all this should be understood according to the measure of the Aṭṭhakathā teachers. Stone and gravel is stone-gravel. "The discerning one should bear in mind" is an explanation of this, "offence or no offence," and so on. The explanation of the twenty-five stories of theft is concluded. Here, by the word "akkha" (dice), it is said that the judgment hall is meant. Sitting there, those who see what is right and wrong are called "akkhadassā," the judges of the Dhamma. Here, "they should strike" (haneyyuṃ), striking (hananaṃ) means both beating with hands, feet, etc., and cutting off the head, etc. Therefore, it is said: "they should strike" means "they should beat and they should cut." For this reason, in the word-analysis, it is said: "They should strike with the hand, or with the foot, or with a whip, or with a cane, or with a half-staff, or by cutting." There, "with a half-staff" means two-hand... by a short club or by a bamboo strip. By cutting: by cutting off hands, feet, head, and so on. They would carry out: they would carry out from villages, towns, and so on. You are a thief… and so on… You are a robber: here, the meaning should be understood by supplying the word "they would revile," thus it says, "having said such things as 'You are a thief,' they would revile." 93. That item shown: this is the connection. Wherever it is located: wherever it is located on the ground and so on. In whatever way the taking proceeds: even if the item located on the ground and so on is not taken completely, in whatever way the taking occurs. Commentary on the Earth Story 94. Makes to stir, everywhere there is a dukkata: here, it should be understood that even for one who says "I will get up" and makes to stir, but then does not get up and lies there, and even for one who gets up with a single effort without stirring a limb or a part of the body, there is a dukkata. Or it is not helpful for another going: just as there is no offense for going to the pot-stand when closing a door, because it is not helpful, similarly, there is no offense in a bodily or verbal action that is not helpful for another going. By word by word: by each word that clarifies the meaning. Known: understood. And I will do good deeds: here, it is stated in all three knot-points that "for one who says 'having told a lie, I will do good deeds,' there is a dukkata." This contradicts the commentary's statement in this very passage. Thus, it will say, "whatever statement is false, there is a pacittiya for that," and "there is no such thing as a dukkata in the preliminary action of taking what is not given where there is a pacittiya." However, if it is said thus, it does not contradict: "for one who says 'having told a lie, I will also do good deeds,' there is a dukkata along with a pacittiya." Thus, it will say, "it is stated in the Mahapaccariya that 'for those who dig unsuitable ground, there are pacittiyas along with dukkatas'," and "just as here, so everywhere, a dukkata is not exempt where there is a pacittiya." But if with a wholesome mind, one says "I will do good deeds," He does not commit an offense, because it is said: “If one generates wholesome thought, ‘I will make an offering to the Buddha, or an offering to the Dhamma, or an offering to the Sangha,’ there is no offense in going with a wholesome mind.” And also: “Just as here, so everywhere, there is no offense for one without a thieving mind.” It should be understood as written carelessly, meaning it was written carelessly at a later time when it was entered into the books. In the Pāli and other commentaries, only these two are mentioned: “a spade or a basket.” Since a chisel and an axe are not mentioned, to show that they are also included in the abridged commentaries and so on, it is said: “But in the abridged commentary and the Mahāpaccariya,” and so forth. Because it was done with a thieving mind, it is said: “Pācittiya offenses along with Dukkata offenses.” Thereafter, in all actions: in the actions to be done after taking the seeds. Everything is in the former manner: Dukkata offenses in the hand-turns and foot-turns up to the end of the basket. Shown by the Elders: It was shown by the Dhamma-compiling Elders, having brought them together, to prevent confusion regarding the Dukkata offenses of prior application and co-application. They say: “Since all Dukkata offenses are to be included in these eight, they are to be included only in the Vinaya-Dukkata, being distinct from the other seven Dukkata offenses.” Ten kinds of jewels: The ten kinds of jewels as mentioned thus: “pearl, gem, beryl, conch, stone, coral, silver, gold, ruby, and cat’s eye.” “A gem, a pearl, and a beryl, A conch, a stone, and coral, Silver and gold; With ruby and cat’s eye, The wise one declares These jewels to be known.” —Thus it is said. Seven kinds of grains: These are the seven kinds of grains: rice, paddy, barley, millet, kudrūsa, varaka, and wheat. Weapons and goods, etc.: The word “etc.” includes musical instruments, goods, female figures, and so on. Dukkata for an object not to be touched: Anāmāsa-Dukkata. Durupaciṇṇa-Dukkata: “Durupaciṇṇa” means an action that has been done badly, a conduct that has been done badly, because it was done despite being forbidden with “It should not be done.” Dukkata in that is Durupaciṇṇa-Dukkata. An offense of wrong-doing. A wrong-doing declared in the Vinaya is a Vinaya wrong-doing. Hearing, "He strives for a schism in the Sangha," and not speaking of a known matter to prevent it, is a wrong-doing concerning a known matter. The eleven admonishments are: the four Sanghadisesa offenses requiring up to three admonishments in the Bhikkhu Patimokkha, and the Ariṭṭha training rule, making five; in the Bhikkhuni Patimokkha, one Parajika offense requiring up to three admonishments, the four Sanghadisesa offenses, and the Caṇḍakāḷī training rule, making six. Having promised to observe the Rains Retreat, etc., and not fulfilling it, is a wrong-doing concerning a promise, a promise wrong-doing. In prior joint action, and in improper use of things not to be touched; In the Vinaya, and in known matters, and in formal declarations, and in promises; These eight wrong-doings are declared, in the Vinaya by those who know the Vinaya. From joint action onwards, the former offenses cease, so it is said, "then without laying down the burden," etc. Here, because it is said, "without laying down the burden," it should be understood that for one who digs after laying down the burden, the former offenses do not cease. The wrong-doing of spreading out ceases, and the wrong-doing of removing is established. This is said to show the sequence as it appears in the Pali. If, however, having removed the earth, he then digs again with enthusiasm, the wrong-doing of removing ceases, and the wrong-doing of digging is established. "Done," "doing," and "action" are one in meaning, so it is said, "that action is distorted." Now, explaining the same meaning that has been stated with the Parivara Pali, he says, "and this has been said," etc. Here, "transgressed," "erred," "slipped," all these are synonyms for the wrong-doing mentioned here as "that which is a wrong-doing." For that which is badly done, or distortedly done, is a wrong-doing. And this, because it was not done as taught by the Teacher, is "transgressed"; because it proceeded by missing the wholesome, it is "erred"; because it did not ascend the path of the noble lineage, it is "slipped." "That which a human being does" is an illustrative example here. Its meaning is: just as in the world, whatever evil a human being does, whether openly or secretly,