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a charge of a major offense (pārājika) or similar arises against him. Or, for householders, a charge like: "The venerable ones speak without discrimination." 153-5. "Consumed by hunger" means: burned, tormented by that hunger, by the fire of the stomach. That is the meaning. "Dhanuka" means: a small, bow-shaped stick that gets stuck. "Goes crushing": Here, "fine of goods" means goods worth one pig's value should be given, because in one trap, others are not caught. "Adūhala" means: a machine-stone, by which, being covered, animals cannot escape. "Goes backward" means: not going by the effort made, but going backward by itself. In similar places mentioned below, the same method applies. "Having asked for protection" means: having gone to the royal officials, and asked for protection without specifying. "Kumīna-mouth" means: inside the kumīna, of the fish... the entrance. 156. For the Elder monks means for the visiting Elder monks. For them too means for the resident monks too. For the purpose of use means for the purpose of using after having performed the procedure to be done for the Sangha. The word “taking” should be understood as a remaining part of the text. Where means in which dwelling. For others means for other visitors. Even they, the visitors, are not independent, meaning that since the robes have been designated and given by the donors or monks who reside continuously in the dwelling, they are not independent to divide and consume them. If visitors wish, they should enter that monastery during the rainy season or other times and take them for robes. They should abide by their agreement means the visitors should abide by the agreement of the resident monks who properly present all fruits and produce, either by saying, “We will divide and consume the fruits from this many trees, and maintain the dwellings with the fruits and produce from other trees,” or “We will provide the requisites such as alms food,” or “We will present nothing divided, but only for the four requisites.” This very meaning is indicated by the word “anissarā” (not independent) in the Mahāaṭṭhakathā, and it is shown in detail in the Mahāpaccariya with phrases like “of the four requisites.” In “paribhogavaseneva” (only in terms of use), the word “eva” (only) is used improperly; it should be construed as “tameva bhājetvā paribhogavasena” (dividing only that for the purpose of use). Here means in this monastery or country. Dwelling requisites means the dwelling and what has been designated and set aside for it. “Having set aside one or two excellent dwellings” is said to show the same meaning again by way of contrast: “but it should not be presented by cutting off the root property,” meaning that all dwellings should not be given away by cutting off the root of the property, which is the dwelling itself. Some here say, “This meaning is stated: even when giving away from the worst upwards, having set aside one or two excellent dwellings, the dwelling lands should not be given away,” and that is also appropriate, as this meaning must necessarily be stated; otherwise, some might give away even with the property itself. they would think. Having put up a notice: having put up a notice saying, "Having protected so many trees, so much should be taken from them." Having made a sign: having made an agreement. Children: whoever, such as their sons and grandsons, protect them, all of them are called "children" here. From that: from the aforementioned timber. Having asked: having asked the assembly of workers. Having brought all of that: having brought it temporarily even without asking. This bhikkhu is the master: it is said that this bhikkhu is the master, and he should not be removed from there, because from the beginning he had it made and maintained with his own timber and other materials, and because he has a share in the Sangha's dwelling. Water offering: an offering such as sprinkling in the cetiya courtyard. With a vow of service: purely out of faith, not for wages or other purposes. With the ground: together with the land. Wall: the wall of a house. Fence: the surrounding fence. From that: from the abandoned monastery. Having brought it from there, a dwelling was made: the bhikkhus living in the nearby village brought timber and other materials from the abandoned monastery and made a dwelling. 157. To clarify the meaning of "he uses it for personal use," it is said, "he does not give it to the elder bhikkhus who come." Mixed with one-fourth water: mixed with a fourth part. In the Pāli, "There is no offense, bhikkhus, of pārājika" (Pārā. 157) is said because the owners gave it into her hands for Thullanandā, and she used it with no intention of theft. Even if she had used it with the intention of theft, it would still be a matter of returning the goods, as it is in the nature of a deposited item. In the matter of a portion of rice: in the matter where it is said, "Give a portion to another" (Pārā. 141). 159. By "out of compassion for that family, for the sake of preserving their faith," it is shown that he did not do it for the sake of supporting the family. Because a time limit was set and determined beforehand, saying, "As long as the children ascend the palace, so long shall the palace belong to them," it is according to the time limit. Thus it stands there. Thereafter the palace itself goes to its proper place. And that going, as if produced by the emission of psychic power, is said: "The Elder withdrew his psychic power." Because for one doing thus with the knowledge of psychic power, there are no bodily or verbal efforts, and no thieving thought, because the palace itself was considered, therefore "there is no taking here," it should be seen that the Elder did thus. Or else, when the palace was brought for the purpose of bringing the children out of compassion, like moving from a place by showing bait to pigs tied in a snare, even when the children brought by hand ascended the palace, and in its subsequent withdrawal, there is no taking here, because the intention was compassion. And there is no theft of goods, due to the absence of bodily or verbal effort. Indeed, only when there is bodily or verbal effort does an offense or theft of goods occur. Therefore the Blessed One, without saying "No offense, monks, for one without a thieving mind," etc., said only this much: "No offense, monks, for one with psychic power in the realm of psychic power" (Pārā. 159). Here, by "realm of psychic power," for that which does not give rise to bodily or verbal effort of taking another's goods, which is solely mind-door, in the realm of a psychic mind that is free from thieving thought, the meaning to be understood is that there is no offense. Referring to the question, "Is it permissible to perform a psychic feat that has been forbidden?" he said: "There is no offense for such a psychic power of determination." Indeed, by this very Sutta, "No offense, monks, for one with psychic power in the realm of psychic power," the non-prohibition of the psychic power of determination is established. The showing of elephants, etc., externally, without abandoning one's own natural form, and what is stated as "being one, he becomes many" (Dī. Ni. 1.238, 239; Ma. Ni. 1.147; Paṭi. Ma. 1.102), because it is accomplished by way of determination, is called psychic power of determination. The psychic power stated thus: "He abandons his natural form and shows the form of a youth, or the form of a nāga... and shows various battle arrays" (Paṭi. Ma. 3.13), because it proceeds by way of abandoning the natural form and transformation, is called trans... is called transformation. But to show an elephant and so on outside, while keeping one's own natural form as it is, is not called transformation. It should be understood that to transform one's own form into the form of an elephant and so on is transformation. "By one whose defilements are overcome" means by one whose defilements are conquered, that is, by one who is free from defilements. "Here" means in this Dispensation. The connection is that there is no other precept in this Dispensation that is as profound in its determination of meaning, interwoven with many methods, as that second precept of defeat. Therein, "meaning" refers to the meaning of the Pāli text, "determination" refers to the determination beyond the Pāli text. Those are profound in which, that is, "profound in its determination of meaning." "When the case has arisen" means when a case of taking what is not given has arisen in the midst of the Sangha, either by way of accusation or by way of oneself confessing one's own transgression. "Therein" means in the arisen case. "Determination" means the regulation of what is an offense and what is not an offense. "Even in a permissible matter" means even in a matter belonging to one's parents and so on, which is proper for one to take. Thus, in the Vimativinodanī, a sub-commentary to the Vinaya commentary Samantapāsādikā, The description of the second precept of defeat is finished. 3. The Third Precept of Defeat "By three" means by the doors of body, speech, and mind. Description of the occasion for the first promulgation 162. That which was said below, "And that city was a city in the time of the Buddha and in the time of a universal monarch" (Pārā. Aṭṭha. 1.84), concerning the prosperity of Rājagaha at the very arising of the Buddha, is also similar here. To show this, it is said, "And this city," and by that it shows that it is not only Rājagaha and so on. "Mahāvana" (Great Forest) and so on is said according to the opinion of the Majjhimabhāṇakas and Saṃyuttabhāṇakas. The Dīghabhāṇakas, however, say, "The Mahāvana that stood connected with the Himalayas." "With a covering of swan-circles" means covered with swan-circles, that is, in the shape of a circle of swans. "A discourse on the body's disgust" means a discourse that produces dispassion for the body born of defilements.