English
he said "should take," etc. The words "should take," etc., are connected with "should be defeated by taking what is not given with a thievish intent." "Should take" means: if a monk, having seized a monastery, etc., takes it, he should be defeated. Thus also in the remaining cases. "Should carry" means: one who carries another's goods, either for wages or out of friendship, if a thievish intent arises again, should take it, thinking "a thievish-minded person touches the burden on his head," etc. "Should appropriate" means: if, when told "give me my goods" regarding deposited goods, one appropriates them, saying "I did not take them," etc. "Should disturb the posture" means: thinking "I will take the goods with me," one prevents that person from going by his usual path and leads him by another path, intimidating him. For such a person leading, there is a grave offense at the first step, and a defeat at the second step. "Should move from its place" means: thinking "a thievish-minded person touches goods on the ground," etc. Or, by passing beyond the designated place or the customs barrier, one should pass the agreed-upon boundary. Whatever goods belonging to others, owned by them, not given by those owners either physically or verbally, are "not given." Now, to show that a thief is not defeated only in this manner, but also in other ways, "or else," etc., was said. A thief by stealth, and a thief by force, and a thief by trickery, and a thief by concealment, and a thief by pretense, should be defeated – this is the connection. Therein, theft by stealth means taking by deception, such as by breaking in, or by using false weights, measures, or scales. Taking by force is theft by force. Taking another's share by making a transfer of straw is theft by trickery. Concealing another's goods with dust, etc., and taking them after the owners have gone away without seeing them, and then returning, is theft by concealment. Theft by pretense, however, is of two kinds: goods and opportunity... by way of. Therein, having conceived the object, "If it's a robe, I'll take it; if it's thread, I won't take it," he takes a bag in the dark. If there is a robe in it, it is a pārājika offense immediately upon lifting. If it is thread, he keeps it. Even knowing it is thread again, thinking, "What is obtained, that should be taken," if he lifts it, it is a pārājika offense immediately upon lifting. This is the conception of the object. The conception of place makes a boundary by way of the door of the cell, the front of the dwelling, and so on. "If they see me within this area, I will show it; if they don't see me, I will take it and go." For one who transgresses that conceived boundary, a pārājika offense is to be understood by the step. This is the conception of place. Now, to show the method of determination in this case of taking what is not given, it is said, "by object, time, value, place," and so on. "Herein" means in taking what is not given. "Determination" means that a determination should be made. Therein, when a certain bhikkhu says, "I took this object with the intention of theft," the Vinaya-holder, without immediately imposing that offense, should examine whether that object has an owner or not. If it has an owner, he should be made liable for the offense according to the value of that object. If it was taken at a time when it was ownerless, he should not be made liable for a pārājika. This is the determination by object. "Time" means the time of taking. For that very object is sometimes expensive, sometimes inexpensive. Therefore, at whatever time it was taken, by the value it had at that time, he should be made liable for the offense. This is the determination by time. "Value" means the value of the object. For the value of a new object decreases later. Therefore, the object should not always be made liable by its original value. This is the determination by value. "Place" means the place of taking. For in the place where the object originated, the object is inexpensive; elsewhere it is expensive. Therefore, in whatever place the object was taken, he should be made liable by the value in that very place. This is the determination by place. Also by consumption, of robes and so on... the value of the goods is diminished. Therefore, its state of being diminished or not diminished due to its use should be examined. This is the determination based on use. Second. 5. Now, to show the third, "human body" and so on is begun. Therein, "human body" means the being who is twenty-one hundred years old by nature, starting from the kalala form arisen with the rebirth consciousness, up to the time of death, the self that has progressively attained growth within this interval. This is called "human body." It means such a human body. "Ciccā" means having conceived, having planned, having intended, and having transgressed by way of the intention to kill. "Or deprives of life" means that whoever would deprive of life the aforementioned human body, even in the kalala stage, by heating or crushing, or by administering medicine, or even beyond that, by a similar method, by way of destroying the continuity, he is cut off – this is the connection. And what more? "Or a weapon-bearer" and so on is said. Here, "harati" means "hārakaṃ" (bearer). What does it bear? Life. Or "haritabbaṃ" means "hārakaṃ" (to be borne), meaning to be placed. A weapon and that which is to be borne is "satthahārakaṃ" (weapon-bearer). "Assa" means of the human body. Just as the human body obtains that weapon, such as a sword, at the desired moment, so too, one who is intent on death, having the intention to die, should place it. He too is cut off – this is the meaning. By this, it shows the application of a fixed object. 6-7. Now, to show the method "or would praise death" and so on, it is said, "he would grasp the means of death, he would speak of the virtues in death." Therein, "bring a weapon, or eat poison, or hang yourself with a rope and die" and so on, by such a method, he would grasp the means for death. The praise of death here is of many kinds, as it is said, "he praises with the body, with speech, with body and speech, with a messenger, or with a letter." Therein, "praises with the body" means he makes known with the body. "Whoever falls from a precipice and dies by falling and so on..." If he praises (death) saying, "He will gain wealth, or he will gain fame, or he will go to heaven," and so on, there is an offense of wrong-doing. If someone, hearing his words, produces a painful feeling thinking, "I will die," it is a grave offense. If he dies, it is a defeat. Thus also in other cases. However, in praising through a messenger, one causes the messenger to announce the message, "Announce it thus: 'Whoever dies in this way will gain wealth,'" all is just like before. Praising by writing means writing on a mountain, rock, or ancient inscription, "Whoever dies in this way," and so on, in the manner stated. Here too, the connection is that whoever adopts a means of death, or praises the virtue of death, is expelled. Now, to show the six types of application for this human body, the section "Applications" and so on has been started. The meaning is that there are six applications for that human body: by one's own hand, by casting, by command, by fixed means, by psychic power, and by magic. Among these, "by one's own hand" means striking by one's own body or by something connected to one's body, when one kills oneself. "By casting" means releasing arrows, spears, machines, stones, and so on, by one's body or other means, when one desires to kill someone far away. "By command" means commanding another, "Kill so-and-so." "By fixed means" means digging a pitfall, arranging a trap, placing swords and so on, mixing poison in ponds and so on, offering an effigy, and so forth. Employing psychic power born of kamma-result is "application of psychic power." Reciting spells for the purpose of killing is "by magic." Now, to show the conditions and non-conditions in the command among these six applications, it says, "time, object, weapon, posture," and so on. Therein, "time" means morning, evening, and so on, and also the time of youth, old age, and so on. If, having specified any of these times, one is commanded, "Kill at this particular time," and if one kills at that very time, it is a defeat at the moment of the command. If one kills before or after the specified time, the one who commanded is absolved. "Object" means the person to be killed. If If the commanded one kills that very person, the commander incurs a pārājika at the very moment of the command. But if he kills another, the commander is freed. Thus, in other cases too, the decision should be understood by the method stated. "Weapon" means a sword and so on. "Posture" means the going or sitting of the one to be killed, and so on. "Specific action" means piercing or cutting or breaking or impaling, and so on. "Place" means a village or a forest or a house, and so on. In these cases, as the killer was commanded, if it is done accordingly, the commander incurs an offense. If done otherwise, there is a doubt. But in the command, this distinction is known from the Pāli text which says: "by intending" means having intended, he commands, "Pierce thus, strike thus, kill thus." The third. 8-9. Now, to show the fourth, he says "distinction of jhānas, etc." Its meaning is: The superior human quality thus stated as "jhāna, liberation, concentration, attainment, knowledge and vision, development of the path, realization of the fruit, abandonment of defilements, freedom from hindrances, the mind's delight in empty dwellings" – not having this in oneself, but saying "it is in me," or bringing oneself there, saying "I am seen here," and thus declaring, one falls. "Or a part" here means by way of a part, in the manner of saying: "I am an obtainer of jhāna, an obtainer of liberation,