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at the moment of the volitional thought of the command that accomplishes the purpose. "Due to deafness" means, speaking loudly, he does not make him hear due to deafness. In this case, "I am commanded by you," since there is no need to reject it again, and due to the absence of accomplishing the purpose, there is no pārājika for the original owner. "Whether on a leaf or on a stone, wherever it is written and placed, 'theft is to be done,' it is a pārājika" – this is stated in all three knot-sections. That, however, since it is freed from "taking what is not given" by way of figurative speech, it should be taken after careful consideration. But if, having written on a leaf, "In such and such a place, such and such an article is placed; steal it," he sends it to someone, and if that person steals that article, it is called "stolen by command," and it is appropriate that it is a pārājika for the commander. The explanation of the discourse on command is finished. Explanation of the distinctions of offenses 122. "Here and there" means in places on the ground, on a platform, and so on. And "showing the limb" should be connected. "By distinction of object" means by the distinction of heavy and light of the object to be stolen. "Distinction of offense" means of pārājika, thullaccaya, dukkaṭa. by way of the offense-division. That which is taken by another human being is "taken by another." 125."Not with the perception of one's own" - by this, an object taken by another is spoken of. "Not taken by trust, nor for a temporary period" - by this, the perception of something taken by another is spoken of. "Not taken by trust" means the state of not being taken by trust. "Not for a temporary period" means the state of not being taken with the intention of returning it later. "Not resided over" means, by way of taking possession with "this is mine," it is not resided over, like wood, grass, leaves, etc., in the forest. "Abandoned" means abandoned in forests, etc., by wood-gatherers, etc., due to being too heavy or being unwanted. "Root-severed" means, having searched for what is lost, the root, which is attachment, is severed, thus "root-severed." "Ownerless" means an ownerless object shown by these three aspects: not resided over, etc. "Both" means an ownerless object with the characteristics described, and one's own property. The explanation of the division of offenses is concluded. Explanation of the division of non-offenses 131.The bed on which one lies and dies is called "the bed of no rising." To clarify the meaning of "he assents with his mind," it is said, "he says nothing." "To make it normal" means that whatever was taken or consumed, that much should be given back. "I will return it" means, whatever was taken, that same thing or another similar thing, I will give back again. Regarding property belonging to the Sangha, since it is impossible to get the Sangha's permission, and since no object can be given permission for, it is said, "property belonging to the Sangha must be returned." "Even if reborn in that very existence" means, even if arisen in that very dead body. It should be understood as a hungry ghost reborn in that very dead body due to craving for a cloth among the discarded items. "There is nothing to be said about a cloth caught on trees, etc." - this is said with reference to something not taken possession of by humans. But if it is taken possession of by guardians, it is not proper to take it. The explanation of the division of non-offenses is concluded. The explanation of the word-division is concluded. Miscellaneous discourse Explanation of the Command Regarding pieces of wood and so forth, when it is said, "This is heavy, you lift one side, I will lift one side," and by the effort of both, a single object is moved from its place, this is called "a command with one's own hand." This is said to show that the body and speech are merely parts in such a situation. But the offense should be incurred according to the volition by which the effort was initiated, whether by one's own hand or by command, which primarily accomplishes the moving from its place. Otherwise, it would contradict that "one's own hand" is not a part of a command, or a "command" is not a part of one's own hand. The explanation of miscellaneous topics is finished. Explanation of the Vinīta-Vatthu 132. In the Vinīta-Vatthu, "sandhāvati" means runs well. "Vidhāvati" means runs in various, diverse ways. "Without the distinction of body and speech doors" means without bodily movement and verbal distinction. "By the power of reflection" means by the power of contemplating the danger in such states of mind. 135. "By the nature of the question" means according to the question. "Nirutti itself is the path, the path of nirutti," in that path of nirutti. Therefore, it is said, "merely in the words of common usage." 137. "Gone according to his kamma" shows that he is dead. "Abbhuṇheti" is said to explain what has already been stated in another way, "in a moist body." "Visabhāgasarīre" means in a woman's body. Since it is a different kind of body, it should not be too close, therefore it says, "on the head or so forth." "Vaṭṭati" means it is permissible to perform the prescribed method oneself even on a different kind of body, and to take the outer robe. Some, however, say, "Although there is no offense by this training rule, touching a woman's form is a dukkaṭa offense." 138. "Having turned the kusa grass" means having rotated the kusa grass. "By false measures, false coins, and so forth" the word "so forth" includes false scales, false weights, deception, and so on. Among these, false measures are of three kinds: by breaking the heart, by breaking the top, and by breaking the rope. Here, "heart" means the inside of measuring vessels like a nāḷi; its breaking, making a hole, is "breaking the heart." This is for measuring sesame oil and so forth. is obtained at the time of measuring. Indeed, when receiving, he says, "Pour slowly," with a measure that has a hole at the bottom, and lets much spill into the inner vessel, and then receives. When giving, he covers the hole, fills quickly, and gives. The breaking of the peak is obtained at the time of measuring sesame, rice, etc. Indeed, when receiving, he slowly raises the peak and receives. When giving, he fills quickly, and breaks the peak as he gives. The breaking of the rope is obtained at the time of measuring fields and land. Indeed, those who measure fields, etc., make even a small one large and measure it, and a large one small. Counterfeit coins are obvious. But the false balance is of four kinds: false appearance, false limb, false grip, and hidden falseness. Among these, false appearance means making two balances of similar appearance; when receiving, he uses the large one; when giving, he uses the small one. False limb means when receiving, he presses the balance with his hand on the rear part; when giving, he presses on the front part. False grip means when receiving, he grips the rope at the base; when giving, he grips it at the top. Hidden falseness means making the balance hollow, inserting iron filings inside; when receiving, he places them at the rear part; when giving, he places them at the front part. "Kaṃsa" means a gold bowl. Deception with it is "kaṃsakūṭa." How? One makes one gold bowl, and two or three other iron bowls are made to look like gold. Then, going to a district, entering some wealthy family, saying, "Do you want to buy gold vessels?" when asked for the price, they are willing to give them for a very good price. Then, when they say, "How can we know if these are gold?" they say, "Test them and take them," and rubbing the gold bowl on a stone, they give all the bowls and leave. Deception means deceiving others by various means. Here is one story about this: It is said that a certain hunter came with a deer and a fawn. A certain rogue said to him, "Sir, what is the price of the deer, and what is the price of the fawn?" When told, "The deer is two kahāpaṇas, the fawn is one," he gave one kahāpaṇa and took the fawn. Having taken it, he went a short distance, and returned, saying, "Sirs, I have no use for the deer cub, give me the deer." "Then give two kahāpaṇas," they said. He said, "Sirs, did I not first give one kahāpaṇa?" "Yes, you did," they said. "Take this deer cub, then that kahāpaṇa and this deer cub, which is worth a kahāpaṇa, will be two kahāpaṇas." They, thinking "He speaks reasonably," took the deer cub and gave the deer. "By force" means with force. By "seizure by highwaymen," seizure by snow-robbers and seizure by bush-robbers are also included. Therein, when it is the time of snowfall, they, covered by snow, plunder people traveling on the path; this is seizure by snow-robbers. They, covered by bushes and so forth, plunder people; this is seizure by bush-robbers. "Only by lifting is it a pārājika" because the thought "If it is a robe, I will take it" arose, and the robe was actually there. "It should be done by way of a step" is said because it was examined without being placed on the ground. "Beset" means pursued. "Since it was seen and taken, the thought-theft is not seen" by this, showing the impossibility of thought-theft, he explains the unsuitability of what is stated in the Mahāpaccari and so forth. However, by "in the Mahāaṭṭhakathā" and so forth, showing the possibility of thought-theft and its agreement with the Pāḷi, he makes clear that what is stated in the Mahāaṭṭhakathā is well-stated. Therefore, in the Mātikāṭṭhakathā too, the method of the Mahāaṭṭhakathā is shown. "Some" means some teachers in the Mahāaṭṭhakathā itself. "But in the Mahāpaccari" the word "but" is for showing the distinction of the Mahāpaccari view from the view of "some." Thereby, he shows that the view of "some" does not agree even with the Mahāpaccari view. And he explains that the method of the Mahāaṭṭhakathā is more suitable