English
but if it is released after first moving it from its place, it is a defeat. With reference to what was said with "like a boar caught in a snare," etc., it says, "the reason for that has already been stated." 'A boat that has lost its place' is said of a boat that has drifted to another country by adverse winds, or having broken up and met with destruction, has sunk in the water without reaching the bottom, and has not been abandoned by its owners. 'And a strong wind having come' this shows that this action was done when there was no wind. 'There is no theft for the person' this is said in the context of straightening a dry channel. That Not stepping with one's own foot, and not lifting with the hand, it is appropriate when tied and placed on another staff, etc. But for one standing, stepping with one's own foot and lifting with the hand, when strong winds strike umbrellas, robes, etc., abandoning the usual way, a new application of firmer stepping, holding, etc., should be made. Otherwise, umbrellas, robes, etc., will be lost, or the boatman himself will fall, and the boat will not go then. Therefore, in such a new application, there must be a boatman. In a dry channel, because of its straightness, there is nothing to be done when water comes, so that is not an example here. But regarding a slave naturally fleeing, saying "Go quickly!" and thereby causing faster movement than usual, this should be an example here, according to our understanding; it should be taken after consideration. Even when the wind comes, where, due to the boat's extreme lightness, without making any special effort, the boatman stands normally, this should be understood as stated in the commentary. Commentary on the Vehicle Commentary 100. In the Vehicle Commentary, "on both sides" means having placed a square wooden frame on top of four pillars, on both its left and right sides, for the purpose of removing dangers like wind and sun, "sandamānikā" are made like the two wings of a garuḷa bird. "Of that yoked with two" means of that yoked with two oxen. "Un-yoked" means un-yoked by oxen. "Kappakatā" means at the junction of two peaks, having placed two points like ox horns, a support called "kappakatā" (prepared/fixed), that stands on the ground with both points, therefore it says "six places." "Three or four places" means three places by way of an unfixed support and two wheels, four places by way of a fixed support, and similarly, three places for that placed on the ground; this is the connection. "By the axle-ends" means by the two ends of the axle-wood. "By the axle-sockets" means two pieces of wood fixed in the lower part, receiving the axle-wood... The four cross-pieces are called "akkhuddhiyo". Of these, the four head-pieces of the two cross-pieces, when they are fixed, are here called "akkhuddhiyo". Therefore it is said, "with the four cross-pieces". With these fixed, there are four fixed places, and one fixed place at the front, making five places. The cross-pieces are called "uddhikhāṇukā" (cross-piece stakes). Showing the place for fixing the axle-heads in the absence of cross-piece stakes, it is said, "making the arm level," and so on. There, "level" means not letting the cross-pieces hang down, but making the lower part of the arm level. A hole is made in the middle of the two arm-woods, the size of the axle-head, and the axle-heads are inserted there. Thus, the entire lower part of the arms touches the ground. Therefore it is said, "it stands touching the entire ground." The rest is like what is said in the boat (story). With this, if, while it is going in its usual course, one interrupts its normal movement and takes it to another direction, it is a pārājika (defeat). If one sells it while it is in any place, without moving it from its place, there is no theft. But it is a matter of goods to be given. This method is extended. Commentary on the Burden 101. In the commentary on the burden, "bhāraṭṭha" means "burden" in the sense of the burden of the mātikāpada (matrix item). This is the explanation of the meaning. Therefore it is said, "bhāraṭṭha is just the burden." "Purimagale" means the front part of the neck. "Galavāṭako" means the upper part of the neck, the throat. "Uraparicchedamajjhe" means in the middle of the chest boundary. "Anāṇatto by the owners" means if he were ordered by the owners, "Take this burden and give it at such and such a place," then the goods taken by him would be a deposit. And even if he were to take it down from his head with the intention of stealing, there would be no theft. It would only be when the owners put down the burden. It is said to distinguish it from being a deposited item. Therefore it will be said, "Because he was not ordered by them, it is a pārājika." "Ghaṃsanto" means taking it down from the head. If he were to lift it up, it would be a pārājika as soon as it is lifted. Therefore ha, even a hair-tip from the head, and so on. And this, meaning this judgment. Commentary on the Ārāmaṭṭhakathā 102. In the Ārāmaṭṭhakathā, "He engages in the monastery" means this act of engagement is permissible to do even for others regarding their land-based goods and so on. But in the case of monasteries and other immovables, since acquisition mostly occurs by way of engagement, engagement is stated in the Pāḷi here. Thus, it should be understood that by this method, it can be known everywhere. "Because it is an application of taking what is not given" states the co-application. Because the application is made only on the object, this is a dukkaṭa by way of co-application. "Even he himself" means even the one who engages. "What shall I do? What shall I do?" Thus, "one who behaves as if he is assenting to 'what to do?'" is a kiṅkārapaṭissāvī. His state is kiṅkārapaṭissāvibhāva. In that, it is said to be in one's own power. Ukkoca means a bribe. "Pārājika for all" means for the false judges and so on. It should be understood that pārājika occurs at the very moment of applying the cause of the deposition of the burden by both parties, such as "this owner of the object." If, however, doubt arises for the owner and the deposition of the burden occurs in sequence, it is pārājika at the moment of the thought that initiates the application, not a thullaccaya. If only doubt arises, then it should be understood that it is a thullaccaya. This method should be adopted everywhere as appropriate. "Defeat by way of deposition of the burden" shows that the owner, if he does not deposit the burden, saying "I am not released," is not considered defeated even if he is distressed. Commentary on the Vihāraṭṭhakathā 103. In the Vihāraṭṭhakathā, "Vihāra" means the entire monastery, which is the boundary of the precinct. "Pariveṇa" means a place within that monastery divided by walls and so on, each separately. "Āvāsa" means just one dwelling. It says "of the group, such as the Dīghabhāṇakas," because it is possible to make them deposit the burden, due to their defined ownership of what belongs to the group. Here too, if not even one deposits the burden, he still protects it. This method applies everywhere to what belongs to many. Field Commentary on the Text 104. In the commentary on the field, in phrases like "having plucked and taken," it should be understood as "for one who takes" for each instance. There, "having plucked and taken" means taking a rice stalk without cutting it, just holding it as it is with the hand, pulling it, and taking only the seed. "Each one" means one rice stalk. "In which seed," etc., should be applied in order to "having plucked and taken," etc. From the statement, "as soon as it is freed from that bond," if it is freed from the bond in that seed, etc., even if it is not removed from there, since there is no intermediate place, it is a pārājika offense. But if there is entanglement or being bound together with the interior, etc., of a head, etc., then when it is freed from that bond, it is a thullaccaya offense; when it is freed from the other place, it is a pārājika offense. This is how it should be understood. Therefore, it says, "rice stalk," etc. "With husks" means with straw. "With a peg" means with a stake. Here, in pegging, etc., both joint use and relinquishing ownership are possible. Pegging, etc., here is joint use. If, after that is done, the owners do not relinquish ownership and still wish to take it, it is not yet a theft. If, knowing that "such and such a royal favorite monk wishes to take the field, etc., by pegging," and relying on his power and harshness, the owners relinquish ownership even before the completion of the act of pegging, etc., it is not a theft, because the ownership was relinquished even before the completion of this act. But when the relinquishing of ownership occurs precisely through the act of pegging, etc., only then is it a theft. Therefore, it is said here, "and that, indeed, by the owners' relinquishing of ownership." The owners' consent, even without knowing that the pegs, etc., have been moved, should also be understood as relinquishing ownership here. "Thus everywhere" extends the aforementioned meaning to moving ropes, etc., as well. "A stick" means a measuring rod. If one is not yet taken, it is a thullaccaya offense; when that is taken, it is a pārājika offense. If one intends to take by digging in stakes and by that much, the pārājika offense occurs at the last stake. If And then, having covered the space between the posts with thorny branches and the like, making it difficult for anyone to enter, he desires to take it. With the final branch, it is a pārājika offense. Therefore, it is said, "He can make it his own just by enclosing it with branches." The meaning is that by planting posts and enclosing it with branches, he can make it his own property. To clarify the meaning of "field boundary," it is said "rice-field embankment." And this taking by means of a boundary-post or the like