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referring to what was said by this and so on, he says, "the reasoning there has already been stated." A lost boat, a boat that has met with destruction due to strong winds and so on, sunk in the water, to the bottom of the earth. having reached the middle, it speaks referring to that. Therefore it was said: "For one who submerges below... ...the moment it goes past the mouth-rim of the space touched by the bottom of the boat, it is a pārājika." "Opilāpentassa" means "for one who causes it to sink." "Atikkantamatteti" means "the moment it goes past the touched space." "Eseva nayo" shows that "the moment it is released, it is a pārājika." The entire "yotta" (rope), from the end of the rope, is called a "ṭhāna" (place), because it is a large rope suitable for pulling a boat. "Vātaṃ gaṇhāpetī" (causes to catch the wind) was said because it is placed in such a way that it catches the wind even when there is no wind. "Balavā ca vāto āgamma" (and a strong wind having come) shows that this application was made when there was no wind. Therefore it was said: "There is no carrying away for the person." But when there is wind, the application made is indeed an application for moving from its place, and thus there is carrying away, as in the case of straightening a mātikā, it should be understood. "Ṭhānācāvanapayogo na hotīti" (there is no application for moving from its place) because the application was made when there was no wind, as in the case of straightening a dry mātikā. "Bhaṇḍadeyyaṃ pana hotīti" (but there is a payment for goods) means there is a payment for goods to the boat owner. The commentary on the boat is finished. Commentary on Vehicles 100. In the commentary on vehicles, "dukayuttassa" means "yoked with two oxen." "Ayuttakaṃ" means "not yoked with oxen." "Kappakatā" means "made in such a way that it rests below with two parts." "Tīṇi vā cattāri vā ṭhānāni" (three or four places) means three places when not properly made, for the purpose of propping up, and four places when properly made. Similarly, the connection is: "three places when placed on the ground." "Taṃ" (that) means placed on a plank or wood, and placed on the ground. "Dvīhi akkhasīsehi" means "with two axle-ends." "Dārūnaṃ upari ṭhapitassa" means "placed in a cart-shed, hanging by two axle-ends on two pieces of wood." "Heṭṭhimatalassa" means "of the lower part of the cart-arm that is touching the ground." "Sesaṃ nāvāyaṃ vuttasadisaṃ" (the rest is similar to what was said about the boat) by this, "if, however, it, going in this way, interrupts its normal course and takes it to another direction, it is a pārājika. Whatever one himself If he sells it having arrived at the village, without moving it from its place, and goes, there is no taking away, but it is a payment for the goods," this method is indicated. The commentary on the Yānaṭṭhakathā is finished. The commentary on the Bhāraṭṭhakathā 101. In the Bhāraṭṭhakathā, "purimagale galavāṭako" means the upper neck-opening in the front of the neck. "Uraparicchedamajjhe" means in the middle of the chest's boundary. "Anāṇattattā" means because it was not commanded, "Go to such and such a place." "Yo cāyaṃ sīsabhārevutto" means this decision which was stated regarding the head-load. The connection is: "or it may be taken by the head, etc." "Tādisaṃ" means capable of covering it. The commentary on the Bhāraṭṭhakathā is finished. The commentary on the Ārāmaṭṭhakathā 102. In the Ārāmaṭṭhakathā, "bandhanaṃ" means the place where flowers are attached to their stalks. "Abhiyuñjati" means he accuses, he makes a claim. "Adinnādānassa payogattā" means he states the joint application, because the application was made only on the object. For this is a dukkaṭa by way of joint application. "Vinicchayappasutaṃ" means appointed to the judgment. "Kakkhaḷo" means harsh. "Dhuraṃ nikkhipati" means he lays down the burden, the meaning is he becomes unenthusiastic about making it his own. Even if a fraudulent claimant does not lay down the burden, there is no taking away, he says, "if he himself has also laid down the burden." "Sayampi" means even the accuser. "Katadhuranikkhepo" means having laid down the burden regarding its giving, thus, "I will not give it to him now." "Kiṅkārappaṭissāvibhāveti" means "What shall I do? What shall I do?" Thus, one who wanders about only assenting "What shall I do?" is a kiṅkārapaṭissāvī, his state is kiṅkārapaṭissāvibhāva, in that, it is said, he is in a state of being under one's control. "Ukkocaṃ datvā" means having given a bribe. "Kūṭavinicchayikānaṃ" means to those who are appointed to fraudulent judgments, the Vinaya-holders. Even if it is not said "Take it," but by way of circumlocution, such as "This is the owner of the ownerless," and so on, because it is a statement made after determining its ownership, for those who make fraudulent judgments and for fraudulent witnesses, it is a pārājika. Even if there is no In causing removal from office, the removal of the burden of both is the removal from office. In this removal of burden, for a pārājika offense, if an attempt is made to cause doubt in the owner, it is a grave offense. If that very attempt to remove the burden is completed, it is a pārājika. "He himself incurs defeat" - thus, the false accuser incurs defeat. Commentary on Monastery Grounds is finished. Commentary on Monasteries 103. In the Monastery Commentary, it is said that "a monastery" and so on, means a monastery, a precinct, and a dwelling are all counted as a monastery. Therein, "monastery" means a great monastery. "Precinct" means a place within the great monastery, separately enclosed by a wall. "Dwelling" means a single residence. Even if an accusation is made, since the misappropriation does not succeed, it is said, "the accusation does not stand." But concerning group property, since ownership is defined, it is possible to cause the burden to be removed. Thus, it is said, "for a group such as the Dīghabhāṇakas." Here too, if even one person does not remove the burden, it is protected. For a pārājika offense occurs only with the removal of the burden by all. Commentary on Monasteries is finished. Commentary on Fields 104. In the Field Commentary, "seven grains" means seven grains, namely rice, paddy, barley, millet, kodo millet, foxtail millet, and wheat. In "having restrained" and so on, "of the one taking" should be applied to each. Therein, "taking by restraining" means taking a paddy ear without cutting it, holding it as it is by hand, pulling it, and taking only the seed. "Each one" means each single paddy ear. "Having uprooted" means having pulled out mung beans, black gram, and so on. "In which seed" and so on, should be applied in order to "taking by restraining" and so on. For one taking rice ears and so on by restraining, the object is fulfilled in which seed. For one cutting each one with the hand and taking it, the object is fulfilled in which ear. For one reaping with a sickle and taking it, the object is fulfilled in which handful. For one uprooting many together and taking them, the object is fulfilled in which mung bean or black gram fruit, and so on. Thus it is. That should be understood in due order. By the phrase, "As soon as it is freed from that bond," it should be understood that even if it is not removed from that seed, etc., once it is freed from the bond, it is still a pārājika. "Acchijjamāno" means having become unsevered, it stands. "Jaṭitāni" means they are intertwined with those that are unsevered. "Sabhusanti" means with chaff. "Abhusanti" means without chaff. "Khīlena" means with a stake. And here, in the case of moving a stake, etc., both are possible: joint use and relinquishing ownership. For when one makes a part of another's field, etc., one's own by moving a stake, etc., then, even if the owners had previously relinquished ownership, it does not happen without the joint use of moving the stake, etc., so it is a pārājika by joint use. Therefore, in the Mātika Commentary (Kaṅkhā. Aṭṭha. Second Pārājika Commentary), it is said: "Joint use should be understood as taking a field, etc., by moving stakes, etc., in the manner of causing it to shift from its place." But when only the moving of a stake, etc., is done without relinquishing ownership, then it does not happen without relinquishing ownership, so it is a pārājika by relinquishing ownership. Therefore, here it is said: "And that, indeed, by the relinquishing of ownership by the owners." "Thus everywhere" extends the aforementioned meaning to the moving of ropes, etc., as well. "Yaṭṭhiṃ" means a measuring rod. Regarding "a thullaccaya when one is not yet arrived, and a pārājika when it is arrived," if one intends to take it by planting stakes and that much alone, the pārājika occurs at the last stake. If one intends to take it by also making branches there, the pārājika occurs at the last branch. "Tattakena asakkonto" means being unable to make a fence by planting stakes. "Khettamariyādaṃ" means to clarify the meaning already stated here, "kedārapāḷi" (a field-ridge) is mentioned. "Vitthataṃ karoti" means one widens the boundary that already existed. "Akataṃ vā pana patiṭṭhapeti" means or one establishes a boundary that was not made before. The commentary on the field is finished. Commentary on the object. 105. Va In the commentary on the 'tthuṭṭha' (broken/damaged), three walls means three walls made of bricks, stones, and wood. By this very method it illustrates the meaning stated by "merely clearing the ground... ...or without enclosing it." Description of the Commentary on the Village 106. In the commentary on the village, "village" is not stated in the Pāli because the characteristic of a village has been fully explained before. Description of the Commentary on the Wilderness 107. In the commentary on the wilderness, "wilderness" is stated not merely to mean a wilderness that possesses the characteristics of a wilderness