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is also found in parks and so on. Commentary on the Ground/Site 105. In the Vatthuṭṭhakathā, "three kinds of walls" refers to three kinds of walls made of bricks, stones, and wood. 106. In the Gāmaṭṭhakathā, "what is a village" is not stated in the Pāli, because the full definition of a village was given earlier. Commentary on the Forest 107. In the Araññaṭṭhakathā, "having pierced through" means having pierced straight through. "Of that which is marked and cut" refers to that which has been marked with letters or other signs by those who bought it from the owners of the forest. "Covered with bark" indicates the owners' indifference and that it has been abandoned for a long time. Therefore, it is said, "It is permissible to take it." If the owners have an interest, it is not permissible. "Those are made and inhabited" means those houses and so on are made and completed, and inhabited by people. "Wood" refers to the wood remaining after houses and so on have been made. "It is permissible to take" is said because the owners are indifferent. But if they see it at the time of taking and, becoming interested, prevent it, then it is not permissible to take it. "If 'Give it' is said, it must be given" means that if "Give it" is said, and one intends "I will give it" and goes, there is no offense if one goes without giving it when "Give it" is not said. Even later, if they demand it, it must be given. "If he goes without seeing, it is a debt of goods" means for one who went with a pure mind, it is a debt of goods. Even having passed a guarded place with a pure mind, if a thieving thought arises, there is no theft, because the guarded place has been passed. But some say, "Even if taken anywhere..." because the wood belongs to the forest owners, if one again generates a thieving thought and goes, they say, "it is indeed a pārājika," that is not proper. "Having reached the protected area... ...due to heedlessness, he transgresses," and "he quickly transgresses that place," and so on (Pārā. Aṭṭha. 1.107), because the offense is stated only for transgressing the protected area. It is with reference to the transgression of the protected area that it was said, "but for one who goes through the air, carrying it with a thieving thought, it is indeed a pārājika." And the reason given, "because the wood, even if taken anywhere, still belongs to the forest owners," that too is not a reason for incurring a pārājika outside the protected area, because it is only a reason for it being liable for duty. Because it belongs to them, even if taken outside, it becomes liable for duty. Otherwise, it would not even be liable for duty, as in the case of transgressing a toll-gate. Only what is given by travelers becomes the property of the toll-collectors, not what is not given. Therefore, for one who passes that place with a pure mind, due to some reason or another, it is not even liable for duty. Here, however, because it belongs to the forest owners, it is liable for duty everywhere. Therefore, this protected area in the forest is more serious than a toll-gate. For if there were an act of theft even outside the protected area, when there is a thieving thought, the specification of the place, "having reached the protected area," and so on, would be meaningless, since it would be said that a pārājika occurs wherever a thieving thought arises. Therefore, it must be concluded here that for one who goes with a thieving thought outside the protected area, there is no act of theft. "But for one who goes carrying it with a thieving thought," means that when one transgresses that area, one is said to have transgressed their forest and the protected area, and that means even for one who goes by way of transgressing that area through the air. Description of the Water Story 108. In the water story, mahākucchikā: a large water pot, udakacāṭi: a water jar, udakamaṇiko: a water flask. They also say, "a jar with a girdle, a water flask." Tatthāti: in those vessels. Bhūtagāme: in living things. By the word 'even' in 'not even faith', it includes even unsuitable ground. For the purpose of protecting the pond, it means: 'Let not the great water come and break the pond's boundary,' for the pond's protection. As for 'overflow water' here, by this, excess water flows out, goes out, from one raised side of the pond, therefore 'nibbahana' is called the channel for excess water outflow. The water flowing there is called overflow water. As for 'drainage pipe', it is a channel for water outflow made of bricks etc. for the purpose of crops etc. As for 'making the boundary weak', here, even without making it weak, if the aforementioned action is done, the theft must be done according to the value of the water that has broken the boundary and flowed out. As for 'as much crop as arises due to that', excluding the expenses for seeds, cultivation, etc., whatever additional profit arises, it is said with reference to that. Indeed, it should not be done by them, nor should the expense be given to this one. And this applies to one who destroys water when the young crop has arisen. But if the crop has not been made at all, and water is destroyed, only the value of the water should be given, not the entire crop due to that, because only the destroyed item itself is to be paid for. Otherwise, if one steals goods placed by others for trade etc., both would have to be taken and the value of the goods determined. And that is not proper, according to our understanding. As for 'by the owners' abandonment of responsibility', here, if the pond and field belong to one person, by that person's abandonment of responsibility, it is a pārājika (defeat). But if that pond is common to all, and the fields are individual, then the theft is by the abandonment of responsibility of each individual person. If the fields are also common to all, then it is a pārājika by the abandonment of responsibility of all, it should be understood that it does not exist. As for 'not gone out', it means 'not having gone out', meaning 'remaining in the pond itself'. As for 'others' channel mouth', it means a small channel mouth. As for 'not yet reached', it means having gone out from the pond but remaining in the main channel itself. As for 'bound, well-bound, without having gone out', it means without having gone out from the pond It is not even a saleable item, because water is common to all, so is the meaning. But when it has come out, it becomes individual property, thus it is said: "When it has come out and is held, it is a saleable item." Here, however, in the minor rule, because it has not entered much, no theft has occurred. The two alternatives mentioned below, "before it has left the pond, and before it has reached the mouth of others' channels," and "when held before it has come out, it is well held; when held after it has come out, it is a saleable item," these two are stated for sequential application. Regarding "there is no theft," some say, "there is no theft, but it is a saleable item." That is not appropriate. Regarding "the object... is not included," the meaning is that the water in the pond is common to all, so it is not another's property. Commentary on the Tooth-Cleaning Stick Story 109. In the story of the tooth-cleaning stick, from that point onwards, there is no theft. Because it was placed for the Sangha of bhikkhus to use as they please, without being divided, for taking as much as desired, and because it was not guarded, and because it was common to all, it is not like other Sangha property. Therefore, even for one who takes it with a thievish mind, there is no theft. "Let them eat, the novices will bring more again," some elders might say, so it should be understood. Commentary on the Forest Plant Story 110. In the story of the forest plant, "because it was held" is said only by the act of holding a cut tree that has begun to fall, and not by its being previously entwined with pepper vines or the like. For even if such a tree is cut, there is no theft, just as with an entwined creeper in the forest commentary. By "it stands upright," it shows a unique displacement here, meaning the complete cutting and moving from its place of a tree not connected by vines or the like, releasing it from all the spaces it occupied in the sky and so on, as before. But some say, "because it has fallen somewhat due to the weight of the tree, there is indeed a displacement." That is not so, because all the space occupied by the tree has not been surpassed in five or six ways. The wind's mouth, that cleanses: just as the wind comes and fells a tree, so by cutting and removing the branches, thickets, and so on, that stand blocking the path of the wind's coming, one cleanses. They say that a "frog's thorn" is a thorn located at the tip of a frog's tail; some also say it is a "poisonous fish thorn." Explanation of the Section on Taking 111. In the section on taking, "that which is taken" refers to what is taken by the owner of the object. And if it is worth a quarter (of a coin), it is a full defeat (pārājika). It is said to be a full defeat because, not having resolved, "I will not take the end," but having resolved, "I will take this," he intends to take even that part, being a portion of the cloth. "One who carries goods" means one who carries goods with another; due to the optional nature of the 'sa' substitution, the word 'saha' (with) remains, meaning "that object is with the one who carries the goods." "With apprehension" means one who is apprehensive due to fear, thinking, "If I approach and take the goods, he might strike me with a weapon." "Stepping aside" means, due to fear, not approaching but stepping aside from the path oneself. "Having threatened" means having threatened with harsh words and with bodily gestures such as brandishing a weapon. "Not taken possession of" means not appropriated.