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For him, it would be a thullaccaya. 148. When the burden is placed on the shoulder, For him, it is considered a pārājika; Even a hair's breadth from the head, Even moving it, one is expelled. 149. Any burden on the ground, Having placed it with a pure mind; Afterwards, with a thieving mind, Lifting it, one is expelled. 150. In the same way as stated here, In all other remaining cases without exception; Concerning burdens, with keen intelligence, The decision should be understood. Explanation of Burdens. 151. A dukkaṭa was stated by the Sage, For one who takes possession of a monastery (park); He defeats another's right, If he acts, he is expelled. 152. For one who causes doubt, For him, it would be a thullaccaya; He himself is expelled from the dhamma, Whoever acts, for him too. 153. In the owner's abandonment of responsibility, Saying "I will not give" for oneself; For him, it would be a pārājika, For all false witnesses. Explanation of Monasteries (Park). 154. Any Sangha monastery, To take by seizing; Because of the absence of abandonment of responsibility by all, It does not succeed. Explanation of Monasteries. 155. The heads of rice and so on, For one who takes them by blocking (or seizing); And having reaped with a sickle, Or having cut with the hand. 156. In which seed or object, One fills a fist at the head (of the plant); When it is freed from its binding, For him, it would be a pārājika. 157. But an uncut stalk, or A small piece of bark; Or a long rice stalk, One keeps it without it being removed. 158. If he intends, "Having crushed this, I, Having shaken out the essence from it, Will take it," and keeps it. 159. In crushing and extracting, there is no Fault, nor in shaking out; Making it go into one's own vessel, For one doing it, it is a pārājika. ayo. 160. Knowing even a hair's breadth, of another's land; If with a thieving mind a peg, is driven, it is defeat. 161. And indeed, when the owners, have abandoned their claim; This land is worthless, thus it is said. 162. If it is to be taken, that which is marked by two pegs; First, a grave offense for those, second, it is defeat. 163. A bhikkhu who wishes to make known, "This is my property"; Stretches a rope, or places a stick, commits a dukkaṭa. 164. By which two actions, it would become one's own property; First, a grave offense for those, and second, it is defeat. The Commentary on Fields. 165. In the same way as stated for fields, is the decision for building sites; It should also be said for village sites, there is nothing new. The Commentary on Building Sites and Village Sites. 166. Whether grass or leaves, or a creeper or wood; It should be valued at the price of goods, when taking what grows there. 167. But for a valuable tree, it is lost as soon as cut; A tree that has been stripped and left, no one should take. 168. A tree cut and left at the root, or one that has fallen halfway; "It has been abandoned by the owners," it is permissible to take. 169. There is no fault in taking, what is marked and tied with a rope; Or what is inhabited, or made, or what is perishing. 170. Whoever reaches a protected place, and performs meditation etc.; Or thinks of something else in mind, it would be a theft of goods. 171. From boars, tigers, bears, etc.; Whoever, wishing to escape dangers; Likewise passes that place; There is no fault in it being a theft of goods. 172. This protected place, is serious due to customs duty; Therefore, a dukkaṭa is declared, for passing without avoiding it. 173. For one who avoids this, with a thieving mind, by the Teacher; Defeat is declared, even if passing through the air. 174. Therefore, in this matter especially, with a mind endowed with mindfulness; A bhikkhu who loves virtue, should be diligent. The Commentary on Forests. The Story of Theft. 175. In a time of water scarcity, water hidden in a vessel; Having drawn it out, having poured it in, or having made a hole, in that way. 176. In a tank or in a pond, one's own vessel, however; For one who takes it, having poured it in, it is specified as a major theft. 177. For one who breaks the boundary, from the perspective of taking what is not given; Even with living beings, a dukkaṭa is declared. 178. Standing inside, standing outside, cutting in both places; By the outside boundary it should be done, by the inside boundary, from the middle. The Story of Water. 179. By turn, if the novices, from the forest, tooth-sticks; Having brought them, even for their teachers, if they bring them, however. 180. Having cut them, until to the Sangha, they do not hand them over, however; All that which is brought, is indeed their own property. 181. Therefore, for a bhikkhu who takes it, with a thieving mind; And it being a heavy item of the Sangha, there is defeat by major theft. 182. When it is handed over by them, from then on it belongs to the Sangha; Even for one who takes it with thieving intent, there is no theft (major offense). 183. Due to not being protected, and not needing to be divided according to seniority; And due to being common to all, this is not like other things. The Story of Tooth-sticks. 184. Or one sets fire with a weapon, strikes all around; Or strikes with poison, named "frog-thorn." 185. By whatever means, the tree, is destroyed and burned; In all cases, for that bhikkhu, a theft of goods is declared. The Story of Plants. 186. From the head or from the ear, from the neck or from the hand; Having cut or having released, for one who takes with a thieving mind. 187. There is defeat (major offense) from the head and so on, at the moment of release; For one who commits a grave offense, by pulling or tugging. 188. Without removing from the hand, a bracelet or an armlet; Rubbing the forearm, moves it back and forth. 189. If the thief makes it airborne, if he keeps it; From the root of a conscious being, this is not like a bracelet. 190. But if one snatches the garment worn by another; And the other, out of shame a, he does not let go of it suddenly. 191. And the thief pulls, while the other protects; When the garment is released from the other's hand, there is defeat. 192. For one carrying goods with the goods, at the first step of taking, having passed the grave offense, at the second, he would be cut off. 193. If he causes the goods to fall, threatening with thievish intent; When the goods are released from the other's hand, there is defeat. 194. And if one, having planned, causes it to fall; For him, in causing it to fall, it is said to be a bad deed, and also in touching. 195. If he causes it to shake from its place, he is cut off; To one who says "Stop! Stop!", there is no fault even if it is dropped. 196. Having come with thievish intent, if he takes it later; There is a grave offense in its removal, if the owner has gone from the dwelling. 197. If he takes it with his own perception, he protects it in the taking; The goods are given, likewise, if he takes it with the perception of a rag. 198. And being told "Stop! Stop!", having dropped the goods, having made a relinquishment of burden, frightened, he flees from the thief. 199. If he takes it with thievish intent, again a bad deed in the removal; For one who causes it to be brought to be given, if he does not give, there is defeat. 200. "Why? Because it was dropped by his action," respectfully; In the Great Commentary, it is said, but not found in others. The Story of Taking. 201. Speaking a deliberate falsehood, "I do not take it"; Because it precedes the taking of what is not given, there is a bad deed for the bhikkhu. 202. "Will he give what I secretly placed for him?" When such doubt arises, there would be a grave offense for him. 203. If the other, being unenthusiastic in that giving, relinquishes the burden; In the relinquishment of burden by both, the bhikkhu is defeated. 204. If, with the intention of not giving, he says with his mouth, "I will give"; In the relinquishment of burden, there is defeat for the owner. The Story of Deposits. 205. If, standing within the customs barrier, he causes it to fall outside; If it certainly falls, when it is released from the hand, there is defeat. 206. That, having been struck back by a tree or a stump, Again; Or if, thrown by the wind, it falls inside, it is protected. 207. But if an article, having fallen to the ground, then rolls; And if it enters inside, for him there would be a pārājika. 208. If, having stopped and stopped, it rolls and enters, it is a defeat; But if, without stopping, it rolls and enters, it is protected. 209. This, having been stated firmly, in the Kurunda Commentary and others; Should be taken as essential, and it also appears to be appropriate. 210. If he himself rolls it, or causes another to roll it; That which rolls without stopping, if it goes, would not be destructive. 211. If, having stopped and stopped, it goes out from inside, it is protected; When placed with a pure mind, it rolls and rolls by itself. 212. But if he places it, on a moving vehicle or an elephant; Even if it is carried out, for the purpose of taking it outside, there is no carrying away. 213. If placed on a stationary vehicle, and it goes without effort; Even if there is a thieving intention, there is no carrying away. 214. If he drives that vehicle, having placed the jewel on the vehicle; For him there would be a pārājika, upon crossing the boundary. 215. At the customs post, having given the due customs duty, it is permissible to go; The rest of the discourse here, is similar to the Arañña Commentary. Discourse on Customs Evasion. 216. One born inside, or bought with money, or given by someone; A slave brought by force, for one who carries him away, it is a defeat. 217. Or for one who carries away a free person, or a human by his mother; Or placed by his father, there is no carrying away. 218. Wishing to make him flee,