English
108): "In cutting a boundary, if one stands inside and cuts outwards, it should be done with the outer end; if one stands outside and cuts inwards, it should be done with the inner end; if one cuts both inside and outside, placing something in the middle and then cutting it, it should be done with the middle," it is said: "It is like breaking the boundary of a pond." This is appropriate here: in a hole made starting from both inside and outside, it should be done with the middle. But if made starting from the inside, it should be done with the outer end; if made starting from the outside, it should be done with the inner end. This three-fold method is also appropriate here for a hole made in a difficult place. Since there is no application in water, it is said: "Due to the absence of an application of moving from its place." "It is stated in the Commentary" means it is stated in the Great Commentary. Eating what is spread out and drinking what is not, and the consumption of ghee and so on, so it says: "He makes it not to be eaten or not to be drunk." "How does he do that?" it says: "With urine or feces," and so on. "Why is a dukkata stated here?" it says: "Because there is no moving from its place, it is a dukkata." "The former two" means breaking and discarding. "Why is it not similar?" it says: "Because it is," and so on. "By making the pot dilapidated" means by making a full pot dilapidated. "By straightening the water channel" means by straightening a water channel full of water. "Of a single characteristic" means breaking by making the pot dilapidated, discarding by making the water channel by making it straight, due to the nature of applying removal from a place with a single nature. The latter two, however, are burning and making unusable. Here, saying "they declare such a decision" means that some teachers, as stated in the Great Commentary, declare such a decision. "It is said with reference to the latter two" means that regarding the former two, the decision can be understood according to what was said below, and without saying anything there, the intention is that "it is a dukkata because there is no removal from a place" is said with reference to the latter two. "With a thieving mind" means with a thieving mind arisen from the desire to do it, either for oneself or for another. "With the desire to destroy" means merely with the desire to destroy, like one who cuts off hands and feet. What happens in the former two? Why was nothing said with that intention? He says, "In the former two, however... ...it is a pārājika." In the way stated there, "for one who breaks or throws away" means for one who breaks by pounding with a club, or for one who causes it to go away by scattering water or sand. "And if it is improper," means if you think "this is improper: 'in the former two... ...it is a pārājika'," because in the Pāḷi, dukkata is mentioned even in the first two terms. "No," he says, negating the possibility of impropriety, and states the reason there: "because the meaning is to be taken otherwise." How is the meaning to be taken here? He says, "For in the Pāḷi," and so on. "In the case of a thieving mind" is said because the meaning does not contradict what was said below in the case of the desire to destroy. "Thus some say" is stated as a conclusion, because all that has been said from "they declare such a decision" onwards is a single statement. Now, if the meaning of the Pāḷi is taken according to what has been stated, since there is no distinction in the statement in the Great Commentary that "it is said with reference to the latter two," which was stated generally for all four, and since there is a possibility of no distinction for the terms "throws away or makes unusable" among the four terms mentioned in the Pāḷi, the Pāḷi is otherwise And wishing to show the meaning by comparing it with the commentary, he said, "This is the essence here," and so on. Since it is said in the Vinītavatthu, "With a thieving mind, he burned the grass collected by the Saṅgha" (Pārā. 156), it should be understood that in the Vinītavatthu, "like the one who burned the grass, wishing not to remove it from its place," this also means "wishing not to remove it from its place with a thieving mind." Here too, with "wishing not to abandon it," "with a thieving mind" should be connected. For this is said with reference to the aspect of a thieving mind, as the aspect of wishing to destroy will be explained later. Therefore, he said, "But in the aspect of wishing to destroy," and so on. It is also said that it is appropriate otherwise, meaning that even for one who wishes to remove it from its place without a thieving mind, a dukkaṭa (wrongdoing) is appropriate. The commentary on "on the ground" is finished. Commentary on "in the air" 96. In the commentary on "in the air," "by the mouth-beak" means by the tip of the mouth. "By the tip of the tuft" means by the tip of the feather tuft. "Spreads out" means spreads out for the purpose of seizing. "Without taking" means without taking, or by striking with clods of earth, etc., and carrying away. Even though it is said in the determination of "in the air," and by its connection, "in the air" has attained the state of "in the sky," etc., for the sake of clarity, "in which limb it hides," and so on, is said. "Within the enclosure" means within the enclosed area. "Within the village" means within the enclosed village. But in an unenclosed area or village, the place where it stands is the "place." "Turns towards the forest" means turns towards the wilderness. "Protects" means protects because it has not reached its desired place by that action. With reference to going on the ground, "or in the second clause" is said. "Of one who has left the village" means of one who has left the enclosed village. Kapiñjara is a type of bird. The commentary on "in the air" is finished. Commentary on "in the sky" 97. But in the commentary on "in the sky," regarding the pulling of a robe placed on a robe-pole, it is said with the intention that the transgression of the aforementioned area occurs by pulling it by one or two finger-breadths: "by pulling it by one or two finger-breadths." not a pārājika. And this is said with reference to such a not very large robe-pole. But with a large one, it would be by pulling it more than that amount. "Bound by a rope" means a robe placed, having bound the robe with one end of a rope and the robe-pole with the other end. Because it has the nature of falling when released, it is said "pārājika when released." It is said "pārājika when the space touched by each one is exceeded" because it is placed without touching the wall. "Placed leaning against the wall" means placed touching the wall, having placed it on the elephant-tusk pegs, etc., arranged in a row. "Placed on another leaf" is said with reference to something placed by others. The commentary on "Vehāsa" is finished. Commentary on "Udaka" (Water) 98. In the commentary on "Udaka," it says "in non-flowing water" because what is placed in flowing water does not stay. "No offense" is said with reference to the absence of a dukkaṭa offense in the cases of hand-turns and foot-turns. "Pulls" means lowers from below. "In lotuses, etc." - the word "etc." includes water lilies and white lotuses. Red is a lotus, white is a water lily. Or white is a lotus, red is a water lily. Or whether red or white, a hundred-petaled is a lotus, less than a hundred-petaled is a water lily. "The object is fulfilled" means the pārājika object is sufficient. "Pārājika when that is cut" is said with reference to cutting from the part that has risen high above the water, free from water. "Which fulfills the object" means which flower fulfills the pārājika object. A bunch made with ten flowers is a "handful," a large bunch made and bound is a "burden-bound." "Having spread grass on ropes" - here they say: "Having placed two ropes on the surface of the water, and having spread grass crosswise over them, and having placed flowers crosswise over them, either bound or unbound, they lift the two ropes that have gone underneath and place them on top of the flowers." Even a hair's breadth from its original place from the far bank, from the near bank, he moves a hair's breadth. All the water, all the water in the place touched by the stick. Not a place for water, because the place he made is not a place. These two, here, "without untying the bond... ...pārājika" is one, "first the bond... ...the definition of place" is the second. In a lotus pond, in a lotus thicket. Uprooted, uprooted by others for their own use. Placed outside, placed outside the water. Made small by hand, Bound, tied in a bundle. A stalk, a root. A leaf or a flower, this is said referring to what has entered and remains within the mud. All the water, all the water included in reservoirs and so on. An outlet pipe, the exit path for water from a reservoir. A water channel, a large canal. No appropriation, this is not like the previous one, so he says, "why... ...such is the agreement there." There is no appropriation, because it was taken from a common, unappropriated place. Having made a canal, having made a small canal. Having died... ...remain, here they say, "there is no appropriation for one who takes living fish, because only dead fish belong to them." The commentary on water is finished. The commentary on boats 99. In the commentary on boats, "a boat that does not move from its place as soon as its bonds are released" this rejects a boat tied in a strong current. Then a dukkata, "he unties the bond, an offense of dukkata" this refers to the dukkata prescribed for one who unties it in this way. It can be a thullaccaya or a pārājika, here it should be understood that it is a thullaccaya if released without first moving it from its place, and a pārājika if released after first moving it from its place. "Like a boar caught in a snare,"