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because the characteristic of a village was fully stated first. 107. In the forest area, "what is called a forest" is not stated again, meaning it is not merely the characteristic of a forest mentioned before that is intended here. But it is said to show that what is intended here is that which is taken possession of by others. Therefore, the term "forest" is used in the meaning. Regarding "cut at the top and at the root," they say, "It is said referring to falling as soon as it is cut, not remaining entangled." "Having peeled and placed" means peeled and placed by others who received it from the forest owners. "Even if it has gone a long time" means even if it is old. "It should not be taken, even if permitted by the forest owners," it is said in the commentary. "It is covered with bark" indicates the owners' indifference. Therefore, it is said, "It is permissible to take." If the owners have concern, it is not permissible. 108. There, "He calls the cows in pots, ponds, and tanks" from this point onwards... which is said in the sub-commentary: "having shown ten times at the outset, it is summarized." Nibbahana water is water that flows out through an outlet for excess water to protect a pond. "It is not proper to take it" is said in the sub-commentary. From now on, when "said" is mentioned, it should be understood as "in the sub-commentary." The rest of the text is "when the water has not flowed out," meaning that since it is used in the context of a dry ditch, even the payment for goods is not due. "Because the field was made relying on the pond" refers to what was said earlier, "the pond is common to all." Others say: "Since the water in the pond, even if common to all, should not be taken by transgressing it if there is a ditch, therefore, in the Kurundī and other texts, it is said to be 'taking away' in reference to that." The teacher says that "this does not conform to this characteristic," because a common area is that pond which is common to all, and the absence of an agreement is what is said to be correct in the Mahāaṭṭhakathā. 109. "From then on, there is no taking away," meaning that even if one takes it by theft, "therefore, just as it is to be thoroughly conquered like a shaven head, because it is not to be protected, and because it is common to all, this is not the property of the Sangha either," is said in the commentary. 110. "It stands straight" - here it is said: "If it stands slightly dislodged but straight, being supported by tree branches nearby, it is taking away. If it stands like a cut bamboo, there is no offense." That is well said, because in its determination it is said: "if they protect them." "Not otherwise" means that if a wind comes, and one clears the path of the wind, it is a pārājika. 111. "But in other cases, there is no deliberation," meaning that since they are not prohibited, this is the only determination. It is said: "It is shown that even if one has laid down the burden, there is no offense if one accuses and takes what has been brought by thieves." 112. "This is the same method," meaning that only in the case of taking out is it a pārājika. Why? Because a common mark shared with other leaves is mentioned. "By way of the word" means a thief. having taken what was given after being brought out by him, and going. "At the village gate" is merely a conventional expression; the meaning is "in the village," as it is to be understood from the command. In both cases, the offense is a pārājika upon removal. By the statement "having gone to such-and-such a village," whatever is the precinct beyond that village, all of that is the command itself. It is also written: "If, having stood or sat or rested, the former intention to steal has subsided, and the goods were not put down for the purpose of going, it should be done by foot-steps, as it was taken; if put down, by removal." When merely "written" is stated, it should be taken from the commentary. "Enjoying with the intention of theft" means without having changed its place, in the manner of wearing or covering, enjoying with the intention of theft, thinking, "This was taken by me before." It is written, "There is a penalty for lost goods." By the phrase "or another," it is indicated that there is no offense if given by the one who placed it, as in the case of giving to a herdsman. It is stated, "Only here, 'penalty for goods' means to another." By the phrase "or another," by whom it was placed. It should be considered and taken that "or he" is also obtained. By the word "or," the one in whose hand it was placed, or he gives, like the accountant in Rājagaha to the creditor. Therefore, the pārājika seems appropriate. At the moment it is said, "Your coarse cloth has been found," there is a dukkaṭa for false speech. Regarding "having written his name," it is stated here, "Since it was commanded by him, 'You should take and place it,' there is no offense at the time of writing the name; it is not like the transfer of grass." "They do not know" means they do not hear. Even if they know but do not consent with their minds, the same principle applies. However, it should be known that it is a duty for one who knows to refuse if unwilling to guard it. "By the underground path" means by the path made by digging an ancient stone. However, the shares of food are given to the one whose turn it is, therefore, just as in the monastery, it should be done in that way. They are not allowed to take the turn that has arrived. It is stated, "Or his shares are not allowed to be withheld." "With a second person" means for it is not brought by one. It is capable for two; if capable, it should be made to reach, to show this, "or to whom" and so on, was said. "He gives a full inquiry" means "he answers the question asked," it is written. The burden of the Saṅgha is "the recitation of the good Dhamma itself," it is said, and "he is also called a new worker." "What revolves from this merchandise again enters inside," the meaning of this Mahāaṭṭhakathā phrase is explained by the Kurundī and Saṅkhepa Aṭṭhakathās, it is written. 113. Regarding "in a moving vehicle," here, "it was said referring to what is outside the customs post," so Venerable Upatissa says, it seems. "In a moving vehicle" and so on, should be taken as within the customs post, it is said. There is nothing to be said for what is outside, and because it is said in the context of "having stood inside," it is appropriate – when placed in vehicles and so on, if they go without using it, there is no pārājika. If asked, "Why is it not merchandise to be given?" Because it is outside the customs post. In the case of the wilderness, "even for one who passes by unknowingly, it is merchandise to be given," it is said, because they are appropriated. But here, by the phrase "for one who has entered here," it is not for what is outside, that is, it seems, the customs sign. "He causes another to carry it," there, by the phrase "with one's own hand," there is no offense. "They become nissaggiya," from the Aṭṭhakathā, it is pācittiya, in carrying it after transgressing the boundary, because of the danger, it is dukkaṭa. "It is proper to go only after giving customs duty at the customs post," this is now the matrix of what is to be said, says Venerable Dhammasiri. "At the four gates of Anurādhapura, they collect customs duty. Among these, the path in front of the southern gate, having circumambulated Ānandacetiya from Thūpārāma, is situated near the inner wall of Jetavanavihāra, which does not enter the village, nor has it transgressed the boundary. And going from Thūpārāma, having circumambulated the Mahācetiya, to Rājvihāra, one does not transgress," it is said to have come in the Mahāaṭṭhakathā, it seems. And here, regarding the customs boundary, "by two clod-throws," it is brought down by the teacher's tradition, it is written. thrown. By two clods of earth, it is appropriate when the boundary of the customs post is not fixed. But when fixed, even an extra league becomes a customs post. Therefore, beyond that, two clods of earth should be taken as the vicinity. And that, here, is of two kinds, external and internal. There, referring to the external vicinity, which is counted as the second clod of earth, a dukkaṭa is stated in the Pāli and in the Great Commentary. Referring to the internal, it is not acceptable in the Kurundi. "Indeed, the designated place where customs are to be collected from one who has entered here is definitely the pārājika area, and that is enclosed. One clod of earth is the dukkaṭa area. If it is unenclosed, the second clod of earth is not our intention," says the teacher. 114. "Wealth, however, grows where it goes." Here it is written: "The goods should be given to the thief with interest." "I will give that interest," having taken it, it grows for one who does not perform the action there, it is said. It does not grow for merely an unfixed area. They say: "If the thief does not give the interest of the wealth that is interest, it is a pārājika." By name means by its own name, or by what the owner has done. 116. Within the royal palace grounds, or an enclosed royal courtyard is the inner ground. For one standing in an unenclosed royal courtyard, the entire city is the place. Because it is said for an ox, "For one standing in an unenclosed area, the place is only the trodden ground." "Broken door" means a hole broken by oneself. "Killing right there" means, "Is there a pācittiya for the killer's mind because it has the life faculty as its object? No. Why? Because it is an application of taking what is not given." That thieving mind also has formations as its object. "Here, both are obtained, along with the prior and subsequent parts," it is said. 118. In its removal, it is a pārājika for all. If the one commanded definitely takes that item, it is a pārājika at the moment of command itself. "Why is it a pārājika for three here? Is it not a thullaccaya