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or if a bhikkhu touches the tail-tip, or the beak. Whoever causes the peacock to transgress (its boundary), he is said to move it from its place; and this same method is shown for the feet, crest, and wings. But if, going in the sky, the peacock alights on his hand; moving it with that hand, is called making it flutter. If he takes that peacock, with the other hand; because it has been moved from its place, the bhikkhu would be fallen from his place. But if he brings the other hand, to the peacock; there is no fault if, having flown up, it alights by itself. Seeing it alighted on his body, if he goes with a thieving mind; there is a thullaccaya for the feet, and a pārājika for the second (step/movement). For a peacock standing on the ground, a wise person should explain three places, by means of the feet and the tail feathers. Even a hair's breadth, of the peacock from the ground; there is a pārājika for that, bhikkhu who lifts it up. If gold, etc., being cut, falls onto a leaf; for one who lifts it up with his hand, there would be a pārājika for him. If, without lifting it up, he goes with a thieving mind; In the second recitation, one should declare the pārājika. 81. And this method is to be known, as on the hand, on the cloth, or on the head; That, that becomes its place, wherever it is established. (This is) the commentary on things in the air. 82. Whatever is standing on beds, chairs, etc., with a thieving mind, Whether touchable or untouchable, for one touching it, there is a dukkaṭa offense. 83. If a robe is placed on a pole, having been gathered; And then making a fold at the front, and likewise an end at the back. 84. The space touched by the robe is called its place; But not the entire robe-pole itself, this is the accepted view. 85. The space touched by the near end, or by the other end; Or touched by the other, or again by the near end. 86. Or touched by the right end, or by the left end, or by the other; For one causing the place touched by the left end to pass beyond, there is a fall. 87. Or for one lifting up the robe from the pole; When it is lifted up by a hair's breadth, for him there is a pārājika. 88. And a robe placed, having been tied with a rope; For one untying it, there is a thullaccaya, when it is released, he incurs a pārājika. 89. For a bhikkhu unwrapping that which was placed wrapped on a pole; Or for one cutting the coil, or for one releasing it, this is the method. 90. Indeed, for a robe spread out and placed on a pole; The decision is as if the robe were gathered and put down. 91. Whatever article is hung, having been placed in a net-bag; For one taking it from the net-bag, or with the net-bag, there is a fall. 92. Spears, etc., placed in a row on elephant tusks; For one pulling them down, taking them by the tip or by the base. 93. There would be a pārājika for one causing the touched space to pass beyond; For one lifting it straight up, by a hair's breadth, there is defeat. 94. If, however, standing facing a wall, he pulls it; For one causing the near-end-touched-space to pass beyond, there is a fall. 95. Likewise, for that bhikkhu pushing it away; And this method applies even to things placed leaning against a wall. 96. For one shaking a palm fruit, the object indeed fills (the requirement for theft); By which it is bound if not released, then there is a pārājika. 97. If one cuts a date palm, and it becomes a pārājika; This same rule applies to other trees, flowers, and fruits. Vehāsaṭṭhakathā. 98. For one going to a treasure place, with each step, a dukkaṭa; And in deep water, and in diving and so forth. 99. Among the flowers born there, by which flower it is filled; That object, cutting that flower, one should declare a pārājika for him. 100. Or by the side of a single stalk, the bark of a lotus species; As long as it is not cut from there, so long does he protect it. 101. Even with flowers placed by their owners after cutting; The decision should be understood in the manner stated before. 102. If someone, by any of the six ways, moves flowers tied in a bundle from their place, they are lost. 103. But if one moves a bunch of flowers placed on the surface of the water, and moves the water from the flower's place, then it is cut. 104. If he intends, "I will take it here," and protects it; One who lifts it from its place is said to be fallen. 105. If one uproots all the water from the place of a very tall plant, and then directly lifts the flower from it. 106. As soon as it is released from the water at the end of the stalk, it is a pārājika; If it is not released from the water, a thullaccaya is declared. 107. But if one takes the flower, bends it, and uproots it; The water is not its place, it is lost at the moment of uprooting. 108. Whoever takes fish with owners with the intention of theft; Whether with a hook, a net, by hand, or with a trap. 109. For him taking in this way, the object by which the fish is filled; As soon as it is lifted from the water, there is a defeat. 110. The place of water-born things is simply all the water; Releasing it while it is in the water, one incurs a pārājika from the water. 111. A fish that leaps from the water and falls on the bank; Taking that, one should declare an offense according to its value. 112. For the purpose of killing fish, in a pond or a river; Putting fish poison into a low place after they have gone. 113. Later, if fish, having eaten fish poison, float, it is a pārājika for one who takes the dead fish with the intention of theft. 114. With the perception of a rag-robe, there is no fault in taking it; when owners bring them, it is declared as a gift. 115. If the owners take the fish and go to a shelterless place; for one who takes the remaining ones with the intention of theft, it is a dukkaṭa. 116. The vinaya experts say there is no offense for those not yet dead; and the same rule applies to other aquatic creatures, such as turtles. Water Commentary. 117. "I will steal a boat or goods in a boat," for a monk going thus, faults are stated for lifting the foot. 118. When a boat is tied in a strong current, the place of tying is considered as one place; when the monk unties it, the wise declare it a pārājika. 119. In still water, a boat untied and standing, whether pulled forward or backward, or pulled while looking. 120. If he moves the boat from the place it touched with one end to another place, it would be a pārājika for him. 121. Similarly – Even if it is lifted a hair's breadth from the water; and the bottom of the boat is touched by the gunwale. 122. But for a boat tied to the bank, placed in still water; the tying place and the standing place are considered two places. 123. First, it is a thullaccaya when the tying is untied; if later, by any means, he moves it from its place, it is moved. 124. First moving it from its place, then untying the tie; the same rule is stated for a monk with the intention of theft. 125. For a boat lifted up, overturned, and placed on land; the place it touches is the place, by the gunwale of the boat. 126. The determination of the place should be known; by five characteristics; a person who moves it from anywhere becomes pārājika. 127. The same rule should be known for a boat turned upside down; and for a boat placed on top of pots. 128. If, with the intention of theft, he boards a boat standing at a landing place, and then... with that oar, for him who rows, defeat. 129. If having lowered the umbrella, and having raised the robe; making it like a flag, he causes the wind to be caught. 130. If a strong wind comes, and carries the boat; the boat carried by the wind, no fault is found. 131. And if anything by itself, comes to a village ford; without moving it from that place, if he buys it and flees. 132. There is no theft for the bhikkhu, the goods are said to be given; if he moves it from its place, when it goes by itself, he is defeated. Boat Commentary. 133. A vehicle is a chariot, a litter, a cart, a carriage; "I will steal a vehicle," or "for the sake of a vehicle." 134. Dukkaṭa is said for going, the second for seeking; in the case of moving from its place, if it exists, defeat. 135. For a vehicle that is yoked, ten places are shown; for him who drives that vehicle, having sat at the pole. 136. Thullaccaya for the oxen, is specified at the lifting of a foot; for the wheels, when they pass the place where they stood, defeat. 137. And for an unyoked vehicle, standing supported by the pole; by means of the supporting wheels, there are only three places for it. 138. Likewise, for that placed upon wood, by means of the pole; and for that placed on the ground, likewise by the pole. 139. If he moves it from its place, either in front or behind; Thullaccaya for all three, if he moves it from its place, defeat. 140. Having removed the wheels, from the ends of the axles; for that standing upon wood, two places are specified. 141. Pulling or lifting, if it passes the touched place, he is defeated; for anything else placed, on the ground, whatever it may be. 142. "Of the axle-ends of the pole," five places are shown; if he takes it by the axle-ends, and moves it from its place, he is defeated. 143. For a wheel placed, on the ground by its hub; there is only one place, and the division is fivefold. 144. That which touches the ground, by the side of the rim or by the hub; For one who is, there are two positions, Lost by transgressing them. 145. Having seen a vehicle unguarded, Standing on the main road; Having mounted it, without asking, Having bought it, one goes, it is permissible. Explanation of Vehicles. 146. Head, shoulder, hip, and hanging (from a pole) - The burden is of four kinds; There, a burden on the head, For one touching it, it is a dukkaṭa. 147. Rubbing it here and there, Whoever, with a thieving mind, Moves it only on the head,