English
The application by way of various goods will be shown here. "Designated place" means an appointed space. "Tax evasion"—here, the portion to be given to the king from the goods carried by merchants traveling on the road is called "tax." Here, it is "destroyed" (evaded) by those who pass without giving it, it is carried away (stolen) by them, or that... Here, the royal officers, by force, take the property of those who do not give. This is a customs post. "Those who enter here must pay customs duty." This is a designation for a place defined by a sign, such as a tree or a mountain. Description of the Account of Twenty-Five Thefts "In some place" means in one commentary. "One group of five" is shown, meaning the five factors of theft mentioned as: "it is taken from another, one perceives it as taken from another, the property is valuable, five māsa or more, the intention to steal is present, and one moves it from its place" (Pārā. 122) —these five factors of theft are shown as one group of five. "Two groups of five" are shown, meaning that among the six conditions mentioned as: "for one who takes what is not given, in six ways, there is an offense of pārājika. One does not perceive it as one's own, one does not take it by trust, it is not temporary, the property is valuable, five māsa or more, the intention to steal is present, one moves it from its place, there is an offense of pārājika" (Pārā. 125) —by removing one of these six conditions, the remaining five conditions are made into one group of five, and taking the group of five mentioned below, two groups of five are shown. "Here, however," means in "in five ways," etc. "By all the terms" means by all five terms, such as "it is taken from another," etc. A group of five thefts is a "group of five." "One's own hand" is sahattha, that which is produced by it, or related to it, is sāhatthika, a theft. The naming as sāhatthika-pañcaka, etc., should be understood by the terms sāhatthikādi-pañcaka. Thus, in the remaining ones as well. "In the third and fifth groups of five" means in the sāhatthika-pañcaka and theyyāvahāra-pañcaka. "By the term that is obtained" means it should be connected by the term nissaggiya-avahāra obtained in the sāhatthika-pañcaka, and by the term parikappa-avahāra obtained in the theyyāvahāra-pañcaka. "Nissaggiya" means... etc. ... "of pārājika." By this, it is shown that throwing it outside the customs post is a nissaggiya-application. "With the intention to steal, a burden in the hand, on the ground..." since it is said, "he throws, an offense of defeat" (Pārā. 101), it should be understood that even throwing another's property, taken with a pure mind, into a place concealed by bushes, etc., with the intention of theft, is included in this nissaggiya application. It accomplishes the meaning, namely the offense of defeat, even before the completion of the action; thus, it is an "accomplisher of meaning." Or, it is an "accomplisher of meaning" because it necessarily accomplishes the offense, which is the meaning called the completion of the action, even if it is not present at the current moment of oneself. "When you are able to [take] such and such an article" is merely an example, because the application of placing sandals, etc., into another's oil jar is also an "accomplisher of meaning." Indeed, it is said in the Mātika Commentary: "An 'accomplisher of meaning' is when one orders another, 'When you are able to [take] such and such a person's article, then take it away.' There, if the other person, without hindrance, takes it away, the one who ordered incurs a defeat at the moment of ordering. Or, if one places sandals, etc., which necessarily drink the oil, into another's oil jar, a defeat is incurred as soon as they are released from the hand" (Kaṅkhā. Aṭṭha. Description of the Second Pārājika). What is the difference between this "accomplisher of meaning" and an order? Engaging in taking immediately is an "application of an order"; engaging for taking at a later time is an "accomplisher of meaning." This is their difference. Therefore, it is said, "When you are able to [take] such and such an article," etc. The "laying down of a burden," however, should be understood in terms of property deposited for safekeeping; this is merely an example. The same method applies even in cases of engaging in monastery work, etc., when temporary goods to be given are not given. Since the order precedes the application of taking property, it is said, "the prior application should be understood as an order." The "taking away" that occurs together with the application is a "simultaneous application." Therefore, it is said, "by way of moving from its place." And this is merely an example, for even in cases of moving a stake, etc., if there is no moving from its place, it is a "simultaneous application." Indeed, it is said in the Mātika Commentary: "by way of moving from its place, moving stakes, etc., and by way of taking fields, etc., it is a simultaneous application." go, you should know.” “Having weighed” means having examined. “Propriety” means duty. They say there is no offense for one who gives not according to his own perception. “Thoroughly crushed” means a disturbance of being completely crushed. “When the people have departed” means when the crowd of people has gone away. “Having made it his own, give it to this very bhikkhu” was said to remove the remorse of both. For the one who took it, remorse might arise, thinking, “It was not given by my own hand; it was an item to be given.” And for the other, remorse might arise, thinking, “I took it after first laying down the burden, and then it was not given.” “Of little value” means of small price. “It serves the purpose of wood” means it fulfills the purpose to be done with wood. The depreciation mentioned here, such as by cutting tooth-sticks for one day, is said with reference to the owner of the goods having bought and acquired it. All this should be understood according to the authority of the commentators. “Stone and gravel” is stone-gravel. Here, in “akkhadassā” (judges), the word “akkha” is said to mean the hall of judgment. Those who sit there and examine what is blameworthy and blameless are called “akkhadassā,” the discerners of Dhamma. “Striking” means both beating with hands and feet, etc., and cutting off hands, noses, etc. Therefore, it says, “they might strike” means they might beat and cut. And in the analysis of terms, it is said, “they might strike with a hand or a foot or a whip or a stick or a short club or a cutting instrument.” Here, “with a short club” means with a short pestle two cubits long, or with a bamboo splint. “With a cutting instrument” means by cutting off hands, etc. “Chejjā” is that by which hands and feet are cut; it means a knife, or by that knife. “They might expel” means they might expel from the country. In “You are a thief… etc. …a robber,” the meaning should be understood by supplying the word “they might revile.” “That item which was shown” is the connection. 93. “Wherever it stands” means on the ground. Wherever it is located in the beginnings. In whatever way the taking goes, that is, by whatever mode the taking approaches. Explanation of the Bhūma Commentary 94. "Vācāya vācāya" means by word by word, illuminating each meaning. "Upaladdho" means known. In the Pāli and other commentaries, only these two, "a spade or a basket," are mentioned. Since axes and hatchets are not mentioned, in order to show that they too are included in the abbreviated commentaries, etc., "in the abbreviated commentary" and so on, is said. Because it is done with a thieving mind, it is said, "Pācittiyas along with Dukkata offenses." In "eight kinds of causes" and so on, this Dukkata offense, by the elders who compiled the Dhamma, having combined it in this place, is shown as eight kinds—this is the explanation. However, since all Dukkata offenses are to be included in these eight, that which is free from the other seven Dukkata offenses should be included only in the Vinaya-Dukkata. "Ten kinds of jewels" means the ten kinds of jewels that come as "pearl, gem, beryl, conch, stone, coral, silver, gold, ruby, and cat's eye." "Pearl, gem, beryl, and conch, Stone, coral, silver, and gold; Ruby and cat's eye, These ten the wise one should know as jewels." – Indeed, it is said. "Seven kinds of grain" means these seven kinds of grain: rice, paddy, barley, millet, panic seed, common millet, and wheat. "Weapons and goods, etc." means by the word "etc." it includes musical instruments, women's figures, and so on. A Dukkata offense concerning an object that should not be touched is an Anāmāsa-Dukkata. "Durūpaciṇṇa-Dukkata" means because it is done after being prohibited as "not to be done," it is a conduct badly practiced, hence "wrongly practiced"; the Dukkata offense in that is a Durūpaciṇṇa-Dukkata. The remaining Dukkata offense prescribed in the Vinaya is a Vinaya-Dukkata. "Eleven acts of formal admonition" means in the Bhikkhu Pātimokkha, four Saṅghādisesa offenses that require up to three admonitions, and the Ariṭṭha training rule—these are five. In the Bhikkhunī Pātimokkha, one Pārājika offense that requires up to three admonitions, four Saṅghādisesa offenses, and the Caṇḍakālī training rule—these are six. From the joint application, and so on. He says that the former offenses here cease. Then, without laying down the burden, and so on. Because it is said, "without laying down the burden," they say that for one who digs again after laying down the burden, the former offenses do not cease. Having said, "one is freed by confessing a dukkaṭa due to cutting," because it is not said that the offenses in the prior application should be confessed, it should be understood that when the co-application is reached, the offenses in the prior application cease. Offended, erred, slipped – all these are synonyms for "dukkaṭa" as mentioned here. What a person does, etc.