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having sought by alms-round and so on, should give something from their own possessions. "This is proper" means this is the duty of those living in the storeroom. "Lolamahāthera" means dull, m... Much deluded, living in a crowd. By others: by other monks living in that same monastery. Appointed to the turn of guarding the monastery, the monastery guard, one who guards the monastery in his turn, according to the order of seniority. They provide food-wages. When they have gone to meet the thieves: knowing the arrival of thieves, thinking, "We will go first and make a noise," when they have gone to face the thieves. The same applies to those who have gone to follow them, thinking, "We will bring back the goods stolen by the thieves." Having made it fixed: having made a rule thus: "Gruel and food for the monastery guards only in such and such a family." Receiving two or three gruel-ladles, and four or five food-ladles: this is just an example. It should be understood that whether it is less or more, the amount sufficient for one's own sustenance and that of one's attendant is the measure. They look after the dependents: meaning, they make them look after the monastery. For one without a companion: for one without a helper. For one whose body is his only companion: for one who is content, whose body is his only companion, and no other; thus, one whose body is his only companion. The explanation of the meaning of both of these is "yassātiādi" (and so on). By all this, it should be understood that it is shown that the turn of each one should not be missed. For the purpose of cooked food: for the purpose of the regular duty consisting of gruel and food to be cooked daily. They set aside: the donors set aside. Having taken that: having taken that share given by the monastery attendants and so on. Should not be made to take: here, even if an open-air dweller has his own extra requisites set aside, or has attachment to the communal share of robes and so on, he should also be made to take it. Double: double what others receive. By a half-month turn: by a turn of half a month. Description of the Story of the Toll-Collector 113. In the story of the toll-collector, the place where royal officials kill those who do not pay the toll, or even seize the property of those who do not give, that place is a toll-gate; this meaning should also be seen. To make the already stated meaning clear, "tañhītiādi" (for that reason, etc.) is said. In "it goes beyond the second line," the first line is placed outside the scope, and the second... When the third foot is lifted, it is a pārājika offense. Even if it is lifted and placed outside, it is considered to be outside, and so it should be understood in all such cases of foot-steps. "Turning it over, he places the inner one outside, it is a pārājika offense." This refers to turning it over while he himself is outside, either lifting the inner one first, or lifting them simultaneously. For as soon as it is lifted while outside, everything is considered to be outside. However, if he, while outside, first places the outer pouch inside, and then lifts the inner one and places it outside, even then, because of its being bound together, and not having been abandoned, the act of carrying away is not seen. But some say: "Because it is said, 'Having fallen to the ground, it rolls and enters inside again, it is still a pārājika offense' (Pārā. Aṭṭha. 1.113), even if the outer pouch enters inside, it is not freed from being outside. But as soon as the inner pouch is placed first, or later, or merely placed outside, it is a pārājika offense." That is not correct. It is appropriate to say that when something has fallen to the ground outside, because there is no binding together with anything, even if it enters inside, it is still a pārājika offense. But this case, being bound together, does not match that. Therefore, just as there is no binding together with what is inside the ground, so too, when the state of both being outside is established, then the act of carrying away is understood. This should be examined and taken. Those who say that "turning it over" means "returning," they have taken the meaning that "he places the inner one outside," and there is no doubt about that. "Bound together" refers to being tied with a rope to the end of a carrying pole. "Merely placed on the end of a carrying pole without being tied, it is a pārājika offense." This means that if what is placed on the end of a carrying pole, taken outside, is worth a foot, it is a pārājika offense, because there is no binding together with what is placed inside. "When placing it in a moving vehicle... etc." He places it having entered or not entered the customs post. "Standing outside the customs post" means standing outside, having been brought out by vehicles, etc. Some, however, interpreting the reading "placed outside," say the meaning is "placed outside even before the customs post." That is not good; because there is no fault as if it were placed on a vehicle and driven away after entering the customs post. But if one enters inside the customs post, knowing it is a customs post, and with a thievish intention, turns back by the way he came and goes, even for him, if they collect customs from those going in that direction, it is indeed a pārājika. In this place, means taking out by vehicles etc. There, refers to that training rule concerning sheep's wool (Pārā. 571 onwards). Explanation of the Living Being Story 114. In the story of living beings, "placed as security" means by parents taking a loan, saying, "Until the loan is repaid, let this one be with you," handed over to the lenders. There is no taking (theft) because the son has not been abandoned by the parents, and because he does not belong to the parents (in the sense of being property). There is no taking. "But the money increases where it has gone" - by this, they say it is shown that the neck (life) of the one who takes the son placed as security, along with the money taken and its interest, is at stake. "Born of a slave" is said to show the highest characteristic. But even one born of a non-slave in a slave woman's womb is included here. "Beaten from another country" means beaten by foreign plunderers, royal thieves, and so on. "Live happily" (he says) means he says it with a thievish intention, desiring to make him escape from his owners. But if one says "Go and live happily" out of compassion, without such thought, there is no taking (theft), but there is a neck (life at stake). In the second instance of the word, if the second word will certainly be uttered, it is a pārājika for the bhikkhu at the very moment of saying "Escape and live happily." "No offense of pārājika" shows that even if the speed is not increased by his words, one is not freed from a dukkaṭa offense. Since only the taking is mentioned in "should take what is not given, reckoned as theft" (Pārā. 89, 91), it means one is freed in the mentioned context. Explanation of the Quadruped Story 117. In the quadruped story, "the remaining ones mentioned in the Pāli" means those mentioned in the Pāli, such as hand Because the word 'animal' is generally applicable to elephants and others. A 'bhiṅkacchāpa' is an elephant calf thus named because it makes the sound "bhiṅkā bhiṅkā". 'Within the enclosure' means in an enclosed place. 'For one standing outside the city' is said with reference to an enclosed city. But in an unenclosed city, even for one standing inside the city, the place where one stands is the place. 'A broken door' means a door broken by oneself. 'One lying down' - here too, 'binds' means it should be brought and bound. Therefore it is said, "two for one lying down." They say that in this context, 'kills' (or 'destroys') for one destroying with a thievish intention, because of its joint application, it is only a dukkaṭa. Explanation of the Story of the Spy In the story of the spy, that one is freed from taking what is not given by indirect means, this is said with reference to the use of a command. But for oneself, in accusing and so on, there is no release even by indirect means. Explanation of the Story of the Guardian of a Deposit In the story of the guardian of a deposit, 'oṇi' means 'deposited', the meaning is 'brought'. Goods placed with a guardian of a deposit, unlike a regular deposit (Pārā. 112) placed in a protected place for safekeeping, are not put away, but placed in their original spot for a moment for observation. Therefore, by merely moving that item from its place, the guardian of the deposit incurs a pārājika. Explanation of the Story of Stealing by Agreement In the story of stealing by agreement, 'saṃvidhāya' means 'having agreed'. Therefore, for them, there is an offense of dukkaṭa, it is said, when a pārājika offense by way of command is impossible. If indeed by that command they steal according to the command, at the very moment of the command they incur a pārājika offense. In the Pāli, "Many having agreed, one steals the goods, there is an offense of pārājika for all" (Pārā. 118). Here too, for those who commanded, the offense is at the very moment of the command. For the thief, it should be understood that it is upon removal. When many bhikkhus command one, 'Go, bring this!' upon its removal, for all, it is a pārājika, and so on, the meaning should be understood in the same way. Direct action is not a component of a command, nor is a command a component of direct action, because the time is different. The doer is not an accessory to another. Thus, for one who takes by hand, the offense occurs at the moment of moving from its place. But for one who commands, it is at the moment of command, because the times of the offenses are different. Description of the Discourse on the Act of Signaling 119. In the discourse on the act of signaling, "in the manner stated for the scout" means in the manner stated