English
, is an illustrative example here. "State of conjunction" is said with reference to doubling, and thereby the sign of shortening is also shown, it should be understood. "At the root of one" means "in the presence of one." Everywhere, touching incurs a dukkaṭa, and moving incurs a thullaccaya, only for one who makes separate applications of touching and moving. But for one who takes with a single application, it is only a pārājika in the removal, not dukkaṭa or thullaccaya, they say. However, since touching and moving are also obtained even for one who takes with a single application, that (view) should not be accepted. For it is not possible to take anything without touching and without moving. In the Kurunda Commentary, it is said with the understanding that "one is freed by confessing only one" (offense), that even in similar applications like digging earth, the former offense ceases upon reaching successive offenses. However, in other commentaries, it should be understood that the rule for cessation is stated with this intention: that offenses incurred in each application due to different digging applications do not cease upon reaching successive ones because they are similar to each other, but upon reaching a combination (of different applications), all of them cease because the applications are dissimilar. By this, indeed, one touches the near, lower end of the thief. "Therein" means "in the mouth-rim itself." "By the base" means "by the bottom surface of the pot." The moving of a pot standing in one place from its position should be understood in six ways, says Samba. 'Ndho. And 'in one place' means in a single fixed place, being bound by a chain. 'A stump moves even a hair's breadth from its place' means a stump moves from its fixed place in five ways. 'Pārājika immediately upon cutting' means if it certainly falls, pārājika immediately upon cutting. 'Limit' means the limit of gravity, such as five māsa-weights. 'Removing' means removing from its fixed place, separating, making a pile. 'Having done so' means having separated the unified state of what is in the vessel from what is in the pot at the mouth-rim of the vessel. 'In a half-pot' means in a pot half-full. 'Vinaya-nature' means the nature of Vinaya determination when a greater cause is not obtained. And not only is there gravity here, but also adherence to the suttas, showing this, he said 'furthermore' and so on. 'When cut off by the throat' means when it has entered the mouth and been swallowed. Here, swallowing is the cutting off, not covering the throat. 'Cikkana' means stiff, thick, dense. If one, with a thieving mind, places ghee or oil, or anything else that will certainly absorb it, such as a silk cloth or a piece of leather, into another's pot, the act of 'pārājika immediately upon release from the hand' should be investigated here. And if pārājika were to occur by the ghee and oil entering the silk cloth, etc., then there is no removal as if taking it after putting it into another vessel, due to the absorbed oil, etc., being unified with what is in the pot. For thus it is said: 'When one takes a vessel by immersing it, it is protected as long as it is unified.' Now, if pārājika were to occur by the destruction of the oil, etc., even then there is no removal as in burning grass, etc.; it is merely a minor offense with restitution of the goods. And thus, even for one who removes a silk cloth, etc., that has absorbed oil, etc., pārājika would not occur, because the oil, etc., that entered it is destroyed and not present at the moment of taking. Not commanded, and by its existence, the pārājika should be stated only upon removal, not merely upon release from the hand. And in all commentaries, regarding the throwing of cloths and so forth, since the pārājika is stated upon mere release from the hand, it is not possible to reject that. But this should be taken according to the authority of the commentaries, and the reasoning here by the wise, having compared the former and the latter, should be drawn out. "He will be entangled" means "he will be hindered." According to what was said, "pārājika" is pārājika merely upon release from the hand. "Neither removal nor neck" is said because it is one's own vessel; only non-offense is stated, but the intention is not that it was thus considered. "It becomes external" means from that point, due to the oil's improper place and its downward-facing state, it is called external. If a hole is made starting from the inside, the place where the oil has gone out and gone goes into the category of the vessel, so it is said: "If it drips from the outer edge of the foot-rest, it is pārājika." "Of what is done in whatever way" means of what is done starting from the outer edge or from the inner edge. "A hole made by placing in the middle" means having placed a small piece of pottery in the middle, a hole made by cutting it afterwards. The eating of solid food and the drinking of other things is the consumption of ghee and so forth, so it is said: "He makes it uneatable or undrinkable." "Why is a dukkaṭa stated here?" it is said: "A dukkaṭa because there is no removal from its place." "The former two" means breaking and discarding. "By making the pot dilapidated" means by making a full pot dilapidated. "By straightening the water-channel" means by straightening a water-channel full of water. "Of one characteristic" means breaking by making the pot dilapidated, and discarding by straightening the water-channel, are of one nature together. "But the latter two" means burning and making unusable. "Here they state such a decision" means regarding this meaning stated in the Great Commentary, some teachers state such a decision. "It is said referring to the latter two" means here the decision regarding the former two terms is stated below... It can be understood according to the context. There, without saying anything, referring to the last two words, "This was said with the intention that 'there is a *dukkaṭa* because there is no removal from its place'." "By a thievish mind" means "by a thievish mind that has arisen due to the desire to do it for oneself or for another." "By the desire to destroy" means "by the mere desire to destroy, like one who cuts off hands and feet." "Or for one who breaks or discards in the manner stated" means "for one who breaks by striking with a hammer, or for one who causes it to go away by scattering water or sand." "And if it is inappropriate" means "if it is inappropriate for you to say 'in the first two cases, it is a *pārājika*', because in the Pāli, only a *dukkaṭa* is mentioned for the first two cases." "No" means "denying the inappropriateness, it states the reason there, 'because the meaning should be taken otherwise'." "Thus some say" means "showing that he himself does not approve of the method of explanation mentioned below, and wishing to explain the meaning by comparing the Pāli and the commentary in another way, he says 'this is the essence here', and so on." "Desiring not to remove" means "desiring not to remove from its place with a thievish mind." "Desiring not to discard" means "here too, 'with a thievish mind' should be connected." For this was said with reference to the aspect of a thievish mind, as the aspect of the desire to destroy will be spoken of. Therefore, it says "but in the aspect of the desire to destroy", and so on. "It is also appropriate otherwise" means "it is said that even for one who desires to remove it from its place without a thievish mind, a *dukkaṭa* is appropriate." The method of explaining the Commentary on the Ground is finished. Explanation of the Commentary on the Sky. 96. In the Commentary on the Sky, "within the object" means "within the enclosed object". "Within the village" means "within the enclosed village". But in an unenclosed object or village, the place where it is located is the "place". "He makes it face the forest... (etc.)... protects" means "by that action, because it has reached its desired place, he protects it." "For one who has left the village" means "for one who has left the enclosed village." A *kapiñjara* is a bird raised by foolish people for the purpose of making them fight each other. Commentary on the Sky Now, the explanation 97. In the commentary on 'Vehāsa' (floating in the air), regarding 'just cut, just released,' just as what is cut and released does not remain in its original place, so it is said with reference to cutting and releasing. Explanation of the Water Commentary 98. In the commentary on 'Udaka' (water), it is said that what is thrown into flowing water does not stay, therefore it says "in non-flowing water." 'No offense' is said with reference to the absence of an offense of wrong-doing in the case of hand-turns and foot-turns. 'Pulls' means to lower from below. 'All the water' means all the water that has reached the space touched by the stick. 'The water is not a place' because the place made by oneself is not a place. 'In a lotus pond' means in a lotus clump. 'Bound in a bundle' means bound into a small bundle by hand. 'Bound as a burden' means bound as a head-load or similar burden. 'Lotus root' means a tuber. 'A leaf or a flower' this is said with reference to something that has entered and remains inside the mud. 'Water outlet pipe' means the pipe for water to exit from a pond. 'Water carrier' means a large channel. 'He should not be made to do it by theft' this indicates that one is not everywhere freed from the offense of taking life by this (method). 'Having raised a small channel.' 'Having died…etc…they remain' here, since dead fish belong to them, there is no theft for one who takes the living ones. Explanation of the Boat Commentary 99. In the commentary on 'Nāva' (boat), regarding 'it is both a grave offense and a defeat,' it should be understood that if it is released without first moving it from its place, it is a grave offense;