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" Here, "taking this" means taking permissible goods like rice, or having eaten rice and so on, (if one says) "give me this permissible item like cloth, do this dyeing and cooking, bring this dyeing wood and so on, or I will give this to you, but you bring, do, or give this and this," and thus when buying and selling is concluded, it is an offense of relinquishment—this is the connection. 119. Now, to show the distinctions of offenses based on appropriation, it begins with "one's own." Here, the gist is this: (Parā. 659; Parā. Aṭṭha. 2.658; Kaṅkhā. Aṭṭha. Pariṇatasikkhāpadavaṇṇanā) If one appropriates for oneself or for another a gain that has been designated or appropriated for the Sangha or for another, such as robes and other requisites, offenses of relinquishment and so on arise. How? If one appropriates for oneself something designated for the Sangha, even if it belongs to one's mother, it is an offense of relinquishment. If one appropriates it for another person, it is a pure pācittiya offense. If one appropriates it for another Sangha or for a cetiya, it is a dukkaṭa offense. If one appropriates for oneself, or for another person, or for the Sangha, or for another cetiya, something designated for another person or for a cetiya, for that too, it is a dukkaṭa offense. 120. If one enjoys an item that should be relinquished, without relinquishing it and without performing the disciplinary act, it is a dukkaṭa offense for him. Or if one does not give something that has been relinquished by another for the purpose of a disciplinary act, thinking it is one's own, for him too it is a dukkaṭa offense. In "otherwise," if one does not give it with the intention of theft, then the other (offense) is a pācittiya and a thu based on its value. and a bad deed. This is the meaning of the Nissaggiya decision. The explanation of the Nissaggiya section is finished. 12. Explanation of the Pācittiya Section 121. Now, to show the Pācittiya offenses, the mātikā word "Pācittī" was extracted, and "musāvādomasāvāde, pesuññaharaṇe" and so on were stated. Here, the connection is that Pācittiya is stated in false speech, in disparaging speech, and in tale-bearing. Similarly in the rest. Here, however, regarding "unseen, unheard, unperceived, unknown, seen, heard, perceived, known" (Pāci. 3; Pāci. Aṭṭha. 3), even before, having intended "I will speak falsely," at the moment of speaking, knowing "I am speaking falsely," for one who speaks falsely knowingly, an offense called Pācittiya arises. If the one to whom it is spoken does not hear it, there is no offense (Kaṅkhā. Aṭṭha. Musāvādasikkhāpadavaṇṇanā). "Disparaging speech means disparaging in ten ways: by birth, by name, by clan, by action, by craft, by illness, by gender, by defilement, by offense, by abuse" (Pāci. 15). Thus, whoever scorns or humiliates an ordained monk in these ten ways, that is called disparaging, and for that, there is Pācittiya. For one who speaks behind their back, it is a bad deed, and similarly for one who speaks with words like "thief" or "pickpocket" which are not present in the Pāli text. For one who speaks in a roundabout way, saying "There are some Khattiyas, Brahmins, Caṇḍālas here," and for one who speaks to an unordained person, in all such cases, it is only a bad deed. Tale-bearing is when, out of affection or with the intention of causing division, one hears the words of an ordained monk disparaging another ordained monk by birth and so on, and then conveys those words to the latter. Here too, by roundabout speech and by conveying to an unordained person, it is only a bad deed. Regarding "padasodhammo," "Dhamma means that which is spoken by the Buddha, spoken by disciples, spoken by sages, spoken by deities, connected with meaning, connected with Dhamma" (Pāci. 46). Thus, the Tipitaka Dhamma, which has ascended to the three recitations, word by word and phrase by phrase It means that for one who teaches an unordained person together (with an ordained person), excluding a bhikkhu and a bhikkhuni, by the method of word-by-word and phrase-by-phrase, there is an offense of pācitti. 'With a dwelling' means that dwelling which, by the very last method, is completely enclosed, being surrounded by a wall etc. one and a half cubits high, and is completely covered, being covered by any canopy etc., even by a cloth. In such a dwelling, in a single precinct, for one who dwells with an unordained person, starting from the fourth day, by the count of lying down, and by the count of unordained persons, there is a daily pācitti offense. Here, regarding 'causing annoyance and causing discontent': Whoever, wishing to make uneasy an ordained person approved by the Sangha, whether a dwelling allocator, or a food distributor, or a gruel divider, or a fruit divider, or a snack divider, or a small-item dispenser, by saying with desire, 'So-and-so allocates dwellings, and distributes food,' causes another ordained person to be annoyed, and thereby causes him to be despised. But whoever, speaking in the same way, causes discontent by revealing that ordained person's disrepute in the presence of another ordained person, it should be understood that there are two pācitti offenses: one for causing annoyance, and one for causing discontent. 122. Here, regarding 'striking, disrespect, and causing remorse': Whichever bhikkhu, showing the manner of striking an ordained person, raises his body or something connected to his body, for him, there is a pācitti offense. If he misses and gives a blow, because he did not intend to strike, it is a dukkaṭa offense. Similarly, even towards unordained persons, it is only a dukkaṭa offense. When spoken to by an appointed ordained person, either because he does not wish to learn it, or because he does not wish to listen to his words, whoever shows disrespect, means for him, in showing disrespect, there is a pācitti offense. And for one spoken to by an unappointed person, or for one spoken to by an unordained person, whether appointed or unappointed, it is a dukkaṭa offense. For an ordained person, by saying things like, 'I think you were ordained when less than twenty years old,' or 'I think you ate at the wrong time,' for one who intentionally causes remorse, there is a pācitti offense. Towards an unordained person— for causing it to arise, a dukkaṭa. Regarding the question of entering a village: here, from the passing of midday until sunrise is called the improper time. If, during this interval, several monks enter a village for some purpose, they should all ask each other, "We ask permission to enter the village at an improper time." If, without asking permission, they cross the boundary of a delimited area, or the precincts of an undelimited area, there is a dukkaṭa for the first step, and a pācittiya for the second step. There is no offense in emergencies. And regarding successive meals: the meaning is that there is a pācittiya for successive meals. Here, having taken the name of one of the five kinds of food, by inviting with such phrases as "I invite you with rice, or with flour, or with porridge, or with meat, or with fish," or by any synonym, or by an improper invitation, if one partakes of any of the five kinds of food from another's family, setting aside the food of the one who first invited, or without specifying the first invitation, then there is a pācittiya for successive meals. There is no offense in cases of illness, robe-giving, or robe-time, and likewise in all cases except the five kinds of food. 123. Regarding going without putting away the bedding: here, there are ten kinds of bedding: a cushion, a pillow, an upper covering, a ground covering, a mat, a piece of hide, a sitting cloth, a back covering, a grass mat, a leaf mat. If, in a monastic dwelling of the Sangha, one has taken any of these by one's seniority, and has spread it oneself, or had it spread by an unordained person, and then, being a traveler, one departs that day, and does not put it away oneself, nor have another put it away, nor leave it in such a way that it would not be eaten by termites and the like, nor have another put it away, or if one goes without asking a suitable bhikkhu, or a novice, or even a monastery attendant, then for crossing the boundary of a delimited monastery, or two clod-throws of an undelimited one, there is a pācittiya. Having spread a mat at the root of a tree, etc., or in a secluded dwelling, for one going away, it is a dukkaṭa offense. Likewise, for beds, chairs, cushions, or pillows. Even in a secluded dwelling, it is a dukkaṭa offense. Here, "dwellings" means going away without removing them. Here, a bed, a chair, a cushion, and a pillow— these four kinds of dwellings— in the eight months of the rainy and winter seasons, or in an open space, or in a rain-shelter, or at the root of a tree, having spread it oneself, or having had it spread by an unordained person, and not removing it, or not having it removed, for going beyond two clod-throws from that dwelling, it is a pācittiya offense. For brooms and other remaining requisites, it is a dukkaṭa offense. Here, "traveling with a woman" means having made an agreement with a woman, saying, "Let's go, sister; let's go, lady," and not changing the appointed time, "today, or tomorrow, or the day after tomorrow," and having made an agreement for the gate, and an agreement for the path, for one going, it is a pācittiya offense for each village-interval. In a village-less wilderness, it is an offense for each half-yojana. Here, "sitting with one" means one sitting with one woman. 124. Here, "frightening" means an ordained monk, wishing to frighten another ordained monk, describes bandit-infested forests, or wild animal-infested forests, and so on, or shows a frightening sight or sound, etc. Whether the other is frightened or not, for each attempt, it is a pācittiya offense. For an unordained person, it is a dukkaṭa offense. "Striking" means giving a blow.