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mentioned before, but to show that what is intended here by "wilderness" is that which is a wilderness by its own characteristics and is also occupied by others. By that, by the word "wilderness" again, "the state of not being occupied is not a characteristic of the wilderness." For if the state of being occupied were a characteristic of the wilderness, it would simply say, "wilderness is that which is occupied by humans." The meaning is this. By "that which" it refers to the characteristic of the wilderness mentioned before, saying, "that which is a wilderness by its own characteristics." Having pierced through means having pierced straight through. Or a leaf means a palm leaf or other leaf. Even if he has been there for a long time means even if he has stayed there for a long time. Should not be taken. Here, however, that which has been bought by others from the owners of the wilderness, cut down, and left there, even if permitted by the owner of the wilderness, should not be taken. Discarded by the owners means it is permissible to take it, it is stated that it may be taken with the perception of a rag from a dust heap. Even if marked means that which has been marked by those who bought it from the owners of the wilderness. Covered with bark this indicates the owners' indifference. Therefore it is said, "it is permissible to take." If the owners have an interest, it is not permissible. Those are made and inhabited means those houses and so on are made and completed and inhabited by humans. Even the wood means even the remaining wood because the houses and so on are made. Of these means of these, as of the cut wood. "Their guard post" means the place where those forest guards stand. When "give" is said, it must be given. Here, when "give" is said, since there is the intention "I will give," if "give" is not said, it is permissible to go without giving. "Give to go" means give passage. If one goes without seeing, it is a "bhaṇḍadeyya" (minor offense) if one goes with a pure mind. They say that even if one leaves with a pure mind, if one later develops a thieving mind towards wood that has been taken anywhere, and it belongs to the forest owners, it is a "pārājika" (major offense). The commentary on the Forest section is finished. Commentary on the Water section 108. In the Water section, "mahākucchikā" is a large water pot, a water jar. Some also say "a water jar with a rim." "Therein" means in those vessels. "Nibbahana water" is water released on one side of a reservoir to protect it, so that "the great water does not come and break the reservoir's boundary." "Niddhamanatumba" is a channel for water to flow out for the benefit of crops and so on. "Having weakened the boundary" is said to show that it was definitely broken and to show the scope of "bhaṇḍadeyya." Even without weakening the boundary, if the aforementioned action is done, and the water flows out by breaking the boundary, it must be made to pay a penalty proportionate to the value of the water. "Aniggate" means when the water has not flowed out and remains in the reservoir itself. "Asampatteva" means having flowed out of the reservoir but remaining in the main canal itself. "Anikkhante" means when the water has not flowed out of the reservoir. "Subaddhā" means the intention is that it is not even a "bhaṇḍadeyya." Therefore, it says, "If bound when flowed out, it is a bhaṇḍadeyya." This means if it is bound when it has flowed out of the reservoir and has not reached the mouth of others' small canals but remains in the main canal itself, it is a "bhaṇḍadeyya." Indeed, these two phrases, "If bound when not flowed out, it is 'subaddhā'; if bound when flowed out, it is 'bhaṇḍadeyya'," are said respectively for the two alternatives mentioned earlier. "There is no penalty" here means "there is no penalty, but it is a bhaṇḍadeyya." " so some say. Because the water in a pond is common to all, that seems unsuitable. And it does not agree with this Aṭṭhakathā statement: "Bound when not gone out are well bound." "Vatthuṃ...pe... does not agree" here, the meaning is that the object here is not appropriated because the water in the pond is common to all. The explanation of the water story is finished. Explanation of the Tooth-stick Story 109. In the tooth-stick story, from that point on, there is no carrying away (theft). Because it was placed for enjoyment as they please, saying, "Let the community of bhikkhus enjoy as they please," because it is not to be divided by seniority, because it is not to be guarded, and because it is common to all, it is not like other communal property. Thus, even for one who takes it with a thieving mind, there is no carrying away (theft). "Vatta" (duty/practice) in taking tooth-sticks is the practice. Now, showing that same practice, he said, "Who indeed..." and so on. It should be understood that some elders might say, "Again, the novices will bring." The explanation of the Tooth-stick Story is finished. Explanation of the Forest-plant Story 110. In the forest-plant story, "it stands straight" means, they say, "it is said with the intention that because it has fallen somewhat due to the weight of the tree, there is indeed a displacement from its place." "He cleanses the mouth of the wind" means just as the wind comes and fells a tree, so by cutting and removing branches, bushes, etc., that stand obstructing the path of the wind's coming, he cleanses it. "Or a frog-thorn" means, they say, "a thorn located at the very tip of a frog's tail." And some also say, "a single poisonous fish-thorn." The explanation of the Forest-plant Story is finished. Explanation of the Carrying-away Story 111. In the carrying-away story, "haraṇaka" means "being carried away." Pulling towards oneself is "ākaḍḍhana" (drawing near). Pulling in other directions is "vikaḍḍhana" (drawing apart). "It is worth a quarter, it is indeed a pārājika" - here, because it was not perceived as "I will not take the end," and because the end is a part of the cloth that was perceived as "I will take it," it is called a pārājika. "Sahabhaṇḍahāraka" means "together with the carrier of goods." "Having threatened" having threatened with bows and the like. He is a carrier of goods. "Not dwelt upon" means not appropriated, it means without an owner. Regarding "it should be given when caused to be brought back," here, "since it is said that even for those who have abandoned their burden and gone away, and are without attachment, it is to be brought back again, some local teachers say that even for monks, it is permissible to forcibly bring back their own requisites if they have been taken by others, even if they have abandoned their burden there." However, some teachers in Sri Lanka do not agree with this. Therefore, in the Mahāgaṇṭhipada and Majjhimagaṇṭhipada, it is said, "But we do not approve of that." In other places, such as the Mahāpaccari and so on. "There is no deliberation at all" means that since there is no rejection there either, this is the meaning. The description of the story of taking is finished. The description of the story of deposit 112. In the story of deposit, it is said, "If, for the purpose of safekeeping, a monk, without making any other use of an article deposited in his hand, other than placing it in a secure place, during a time of royal disturbance or the like, both of them, thinking 'I will not give it to him now,' and 'He will not give it to me now,' sit in their respective places and abandon their burden, it is a pārājika offense, because the act of placing it in a secure place has been done." Here, "deposited in one's hand" means that from the time it was deposited in one's hand for safekeeping, it is connected to that, and since one is in the position of the owner of the goods for protection, and since the place is dependent on that, and since it is not possible to move from that place, there is no theft. "Having caused the Dhamma to be recited" means having caused the Dhamma to be spoken. "This is the same method" means it is a pārājika in the case of taking out. Why? Because a special mark not common to others is mentioned. "It is appropriate when taking another similar one" - this refers to a bowl that was placed there later, after removing the bowl that was in that place, when the mark is mentioned, saying "in such and such a place," and the place is specified. This is stated in all three Gaṇṭhipadas. By the thief, the mark Even if the bowl is not taken, if one stands in that place thinking, "I will steal this and take it," and there is a thieving thought regarding that mere object, then it is appropriate for the thief to take another such object. Thus, the thief's removal is shown. By the foot-path: By the foot-path of the thief who takes the bowl given by the elder, having been brought out by him. It is appropriate for him to take even that which is not such, meaning that if one knows, "This bowl is not mine," or "This bowl was not spoken of by me," and takes it with a thieving thought, or if one generates a thieving thought regarding the mere object, thinking, "I will steal this and take it," and then takes it, there is a removal. Thus, it is said. The village gate: This is merely a customary expression suitable for ascetics; it means "inside the village." In the manner stated, the elder's pārājika: Because the property of another was taken with a thieving thought, the elder's pārājika is only at the point of removal. The thief's dukkata: Because it was taken with an impure thought, the thief's dukkata is at the time of taking. In the manner stated, dukkata for both: Because it was given by the owner to the thief, there is no pārājika for the thief, but a dukkata because it was taken with an impure thought. For the elder, however, even regarding his own property, there is a dukkata due to the impure thought. Because it was taken by command: Here, the intention is that from the vicinity of the monastery