English
onwards, up to the vicinity beyond that village, all that area becomes the field, when the elder commands, "Take the bowl and robe, we will go to such-and-such a village and wander for alms." Turning off the path: Here, the space between the two cartwheel tracks should also be understood as the path. Having stood, not having sat: Here, if one enters the monastery and, without placing the burden from the head or other parts on the ground, stands or sits, rests, and the thieving thought subsides, and then one generates a thieving thought again and goes, one should be made to pay by the lifting of the foot. If one places it on the ground and then takes it again and goes, one should be made to pay by removal. Why? Because what is to be done by the command of the commander, Since that is already completed. But some say, "Even if the previous thought of theft has not subsided, it should be done by the lifting of the foot or by lifting, as stated, after resting and going." They also say, "When it is not specified 'such and such a village,' but said generally 'we will enter the village,' then all the alms-village near the monastery is the field." "Remaining" means everything like leaving the path, going towards the monastery. "Just like before" means that even if taken without permission, since it was taken after telling the owner, all the monastery precincts mentioned below are considered the field. "This is the method" refers to the method stated, beginning with "having generated a thought of theft on the way." Or when a sign is made, such as: "My robe is dirty, who will dye it and give it?" "In the manner stated" means in the manner stated when the unauthorized one went with the elder, taking the bowl and robe. "On one side" means dwelling on one side, not showing oneself due to the monastery's size. "Consuming with a thought of theft causes it to wear out" means that when a thought of theft arises, without moving it from its place, one consumes it in the manner of wearing and covering, causing it to wear out. But for one who moves it from its place with a thought of theft, it is a pārājika, just like placing a burden on the head or shoulder. "Or it perishes in any way" means it perishes by fire, etc., or is eaten by termites, etc. "Or someone else" means that by this, it should be understood that even the one who placed it is included. "Your coarse robe is found," etc., is a dukkaṭa for false speech, being an attempt at taking what is not given. "For one who takes the other, it is a pārājika upon lifting" - here, because it is freed from being a deposit by "enter and take your robe," and because there is attachment to one's own robe even when taking the other's, it is said to be a pārājika upon lifting. "They do not know" means not hearing the words spoken by him, they do not know. "This is the method" - here, if they know but do not accept it in their minds, this is the method to be understood. They reject. Here, it should be understood that even rejection by mind is included. Here, regarding "requested or unrequested," if requested, even if accepted by mind, the neck is lost. But if unrequested, even if accepted by mind, there is no loss of neck. Here, regarding "having taken and placed," even if moved and placed in the same spot, the neck is lost. "Being in the vicinity" means being near the storehouse, in a place for urinating and defecating. Here, regarding "when I am dead and the Sangha's dwelling is destroyed," they say, "It is permissible to explain it with the intention that 'only the Sangha's dwelling should not be destroyed'." "They should be companions" means that something should be given by them too. "This is proper conduct" means this is the duty of those living in the storehouse. "Lolamahāthera" means a dull, foolish, or playful elder. It should be understood as "placing the requisites of their own fellow monks in their respective dwelling rooms." "By others" means by the other monks living in that same room. One appointed to the monastery watch is a monastery watchman, one who guards the monastery by turns. They provide food wages. "When they have gone to meet them" means when, knowing the arrival of thieves, they have gone to meet the thieves, thinking, "We will go first and make a sound." "They guard their dependents" means that even while supporting their own dependents with training, they make their dependents guard the monastery. The reading "for one without a companion, without a second" is correct; the latter is merely a synonym for the former. But in this reading, "for one without a companion or with oneself as a second," they say that the turn is denied even to one with oneself as a second, because what is brought by one is not enough for two. This should be investigated, as it does not agree with "for whom there is no fellow monk to bring and give food." "One living on it should stay" means that even an open-air dweller or a tree-root dweller, living by relying on cooked food, should stay when it is their turn for monastery watch, for the sake of guarding their bowl and robes. "They question" means a reply to a question asked, or an commentary. They say that what is brought by the year's end, without doubling, is two portions. By "pakkhavāra" is meant by half-month. The commentary on the story of deposits is finished. Commentary on the story of customs evasion 113. In the story of customs evasion, "tato hananti" means "they strike, taking out from there." "There" is the customs post. "From which" means from the goods being taken out. "Royal" means belonging to the king. And he says that it is also worthy of the king, "this is the meaning." "From here" means from these goods. Regarding "exceeds the second foot," they say here that "having placed the first foot outside the boundary, the pārājika offense occurs as soon as it is lifted on the second foot," considering that even if it is lifted but not placed outside, it is still considered to be outside. They say that wherever an offense is to be incurred by foot, this is the method everywhere. "Outside the customs post" means outside the customs post. "Must fall" means must fall outside the customs post. "In the manner stated before" means that in "must fall," it is said to be as soon as it is released from the hand. The meaning of the Mahāaṭṭhakathā statement "it rolls and enters inside again" is clarified by the Kurundi Saṅkhepaṭṭhakathā. "He protects it, remaining inside, as it goes outside" means because the momentum of movement, by the bhikkhu's effort, has ceased while still inside. "Turning it over, he places the inner part outside" means he turns over the packet that was inside and places it outside. And here they say that "the pārājika offense occurs as soon as the inner packet is lifted from the ground." "When going in a vehicle... (etc.)... he places it" means "he places it outside, not having entered the customs post," as stated in all three glossaries, because it will be said that it is placed outside the customs post. But the teachers, interpreting the reading "placed outside the customs post," say the meaning is: "first placed in vehicles, etc., that have already entered the customs post, and then taken out with the vehicle, it is outside the customs post, and not taken by him." But this is their intention: placed in vehicles, etc., that have entered inside the customs post Even in this case, without the monk's effort, because it was taken out by another, there is no pārājika. Because it was said, "Let them take tax from one who has entered here," for that which was taken out by another and is outside, there is no payment for the goods either. And this very method, "It will go by turning, or another will turn it," "That which was placed inside, later, turning by oneself, or turned by another, goes outside, it is indeed protected," with this statement, it seems more appropriate, as it agrees. Even for one who, having entered the tax-post, returns again, and crosses the boundary on that side, if they take tax from the hands of those going from there, upon transgressing the boundary, it is indeed pārājika. In "Hatthisutta and so on" means in "Hatthisikkhā and so on." "In this place" means taking out in the manner described by the aforementioned vehicles and so on. "No offense" means there, because of the word "by one's own hand," for one who causes another to take it out, there is no offense. "Here" means in this rule of "taking what is not given." "There" means in that rule concerning sheep's wool. The word "iti" here in "honti" has the meaning of cause, because sheep's wool is to be relinquished, therefore it is pācittiya, this is the meaning. "No offense here" means in this rule, because there is no carrying away, there is no offense. "Upacāra" means the vicinity, the area within two stone-throws all around outside the boundary of the tax-post, reckoned as the nearby area of the fence. For carrying away after encroaching upon such a vicinity, because of the danger, a dukkaṭa is stated. "Here" means at the tax-post. "This rule of 'by two stone-throws' is handed down through the tradition of teachers," it is stated in the Mahāgaṇṭhipada. The explanation of the Tax-Post story is finished. Explanation of the Living Being story 114. In the Living Being story, it is said that for an animal, the state of being definitely worth a foot-value is not possible. – "showing a living being that is definitely worth carrying away." For one who carries away a free person, there is no carrying away, because it is not appropriated by another. "Bhujissa" means a non-slave. "Āṭhapita" means by parents taking a loan, "Let this one be with you until the debt is paid," handed over to the lenders. Because parents are not owners of children as they are of slaves. And those with whom he was placed, they are owners of his handiwork, not of him, therefore it is said, "there is no abduction."