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for one who uproots them from the water or damages them right there, it is a pācittiya offense; for one who damages those that have been uprooted by others, it is a dukkaṭa offense. Indeed, these are included in the category of seed-plants; even sesame, mustard, and algae, when uprooted from water and not withered, are included in the category of primary seeds. In the Mahāpaccariya and other texts, it is said that "unlimited sesame seeds, water-foam, etc., are dukkaṭa offenses." The reason for that is not seen there. In the Andhaka Commentary, it is said, "it is not a complete living plant, therefore it is a dukkaṭa." It is said, but that does not fit. For living plants, a pācittiya is stated; for seed-plants, a dukkaṭa. A 'partially complete living plant' as a third category is neither in the Pāli texts nor in the commentaries. And that it would fall under the category of seed-plants, that too is not appropriate, because such a seed-plant has its root in a non-living plant. Moreover, "among the heavy and the light, one should stand by the heavy" - this is a characteristic of Vinaya. Of trees cut down on land, what remains is called a green stump. There, the stump of Kakudha, Karañja, Piyaṅgu, Panasa, etc., grows upwards; it is included in living plants. The stump of palm, coconut, etc., does not grow upwards; it is included in seed-plants. For an un-fruited banana plant, the stump is included in living plants; for a fruited one, in seed-plants. A fruited banana plant, as long as its leaves are green, is included in living plants; likewise a fruited bamboo. But when it dries up starting from the top, then it goes into the category of seed-plants. Which seed-plant? A barren seed-plant. What arises from it? Nothing. If something were to arise, it would go into the category of living plants. Having cut down Indasāla and other trees, they make a pile. Although branches even the size of a jewel may emerge from the piled up sticks, they still go into the category of seed-plants. For the purpose of a pavilion, or a fence, or for planting vines, they bury them in the ground. When roots and leaves emerge, they again go into the category of living plants. But even when only roots or only leaves emerge, they are still included in seed-plants. Whatever seeds are placed on the ground or watered with water, or placed in pots etc. with moist soil, all of them, even if only a root or only a leaf emerges, are still seeds. Even if roots and a sprout emerge above, as long as the sprout is not green, they are still seeds. But for Mung beans etc., when leaves have risen; or for rice etc., when the sprout has become green and blue-colored, they go into the category of living plants. they are. For a palmyra seed, first the root emerges like a boar's tusk. Even when it has emerged, as long as the leaf-shoot has not emerged upwards, it is still called a seed-group. For a coconut, breaking the husk, a sprout emerges like a dental probe. As long as it is not a blue leaf-shoot like a deer's horn, it is still a seed-group. Even if the root has not emerged, when such a leaf-shoot has grown, it is included in the rootless plant-group. Mango seeds and the like should be distinguished from rice and the like. A parasitic plant or any other plant that grows on a tree and covers the tree, the tree is its place. For one who damages it or removes it from there, there is an offense of expiation. There is one rootless creeper that entwines around a forest shrub or branch like a finger-ring. For that too, this is the same distinction. On house walls, ramparts, railings, stupas, and the like, there is blue moss. As long as two or three leaves have not appeared, it is included in the primary seed-group. When leaves have grown, it is a matter for expiation. Therefore, in such places, it is not permissible to apply even whitewash. It is permissible to apply an oily coating over what has been plastered by an unordained person. If dry moss remains in the hot season, it is permissible to scrape it off with a broom or the like. Moss on the outside of water pots and the like is a matter for an offense of wrong-doing. Inside, it is not subject to rules. Even mildew on tooth-sticks, cakes, and the like is not subject to rules. It has been said: "If a wall decorated with red ochre has mildew, a cloth should be moistened, squeezed, and wiped." 77. Stone-born things like stone lichen, stone moss, and rock-lichen, which are not green and have no leaves, are matters for an offense of wrong-doing. A mushroom, as long as it is a cap, is a matter for an offense of wrong-doing. From the time it flowers, it is not subject to rules. However, one who takes a mushroom from a living tree damages the tree bark. Therefore, there is an offense of expiation there. The same method applies to tree bark. But for the bark of the Indasālaka, Kudha, and the like, which has detached from the tree and remains, for one who takes it, There is no offense. It is permissible to take resin that has detached from a tree and is on a dry tree. It is not permissible from a wet tree. The same rule applies to lac. For shaking a tree and causing dry leaves or ripe kanikara flowers, etc., to fall, there is a pācittiya offense. The same rule applies to one who, with a hand-itch, cuts letters into soft indasāla or nuhī trunks, etc., or into palm leaves, etc., that grow there. It is permissible to bend down a branch and give flowers to novices who are picking them. However, water should not be scented with those flowers. One who wishes to scent water should lift up a novice and have them pick the flowers. A fruit branch should also not be bent down by one who wishes to eat the fruit themselves. A novice should be lifted up and made to take the fruit. It is not permissible for them to pull up any plant or creeper by taking hold of it together with novices. However, to encourage them, it is permissible to take hold of the top as if pulling, without actually pulling. For trees whose branches grow, if a branch is taken without being made permissible for the purpose of fly-seeds, etc., or if one scratches the bark or leaves, even with a fingernail, there is a dukkaṭa offense. The same rule applies to fresh ginger, etc. However, if the root of something made permissible and placed in a cool place grows, it is permissible to cut the upper part. If a sprout grows, it is permissible to cut the lower part. If both root and sprout grow, it is not permissible. Sweeping the ground with a broomstick, thinking, "I will cut the grass," if one cuts it oneself or has another cut it, it is not permissible. Even when walking, if one intentionally steps on grass, creepers, etc., with one's feet, thinking, "Let what is to be cut be cut, let what is to be broken be broken, I will show the walking place," if one cuts them oneself or has another cut them, it is not permissible. Even if grass or a creeper breaks while one is making a knot, it is not permissible to make a knot. However, for palm trees, etc., to prevent thieves from climbing, a wooden ladder They strike, they bind with thorns. For a monk, it is not proper to do so. If a wooden monkey is merely clinging to a tree, it does not harm the tree, it is proper. To say, "Cut the tree, cut the creeper, uproot the tuber or the root," is proper because it is unspecified. But to specify and say, "Cut this tree," and so on, is not proper. Even naming them, to say, "Cut, break, uproot the mango tree, the four-angled creeper, the potato tuber, the muñja grass, the bark of such-and-such a tree," and so on, is also unspecified. Indeed, to say, "This mango tree," and so on, is specified, and that is not proper. Even if one wishes to cook leaves, intentionally making a fire on grass and so on, and cooking oneself or having another cook, is not proper. But to say, "Cook mung beans, cook lentils," and so on, without specifying, is proper. To say, "Cook these mung beans," is not proper. However, to say, "Know this root medicine, give this root or leaf, bring this tree or creeper, there is a need for this flower or fruit, make this tree or creeper or fruit allowable," is proper. By this much, the plant kingdom is freed (from harm). 78. But when consuming, for the freeing of the seed kingdom, it should be made allowable again. And the making allowable here should be understood according to this Sutta – "I allow, monks, to consume fruit by five monastic methods: that which is scorched by fire, that which is cut by a weapon, that which is broken by a nail, that which is seedless, and that which has its seed removed as the fifth." (Cūḷavagga 250) Therein, "scorched by fire" means overcome by fire, burnt, touched by fire. "Cut by a weapon" means overcome by a weapon, cut, pierced. The same method applies to "broken by a nail." Seedless and with seeds removed are themselves allowable. When making allowable by fire, it should be done with any kind of fire, such as wood fire or cow-dung fire, even with a heated piece of iron. And indeed, by touching it in one part, saying "permissible," it should be done. When doing it with a knife, with any iron knife, even a needle or nail-clipper, by showing a cut or a pierce with its point or edge, saying "permissible," it should be done. When making it permissible with a nail, it should not be done with a rotten nail. But the nails of humans, lions, tigers, leopards, monkeys, and birds are sharp; with these, it should be done. The hooves of horses, buffaloes, pigs, deer, cattle, and so on, are too sharp; with these, it should not be done. Even if done, it is not done. But elephant nails are not hooves; with these, it is permissible. But with those by which it is permissible to do, even if they are taken out from where they grew, by showing a cut or a pierce, saying "permissible," it should be done. There, even if a mountain-sized pile of seeds, or a thousand trees cut and bound together, or a large bundle of sugarcane is placed,