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made continuous noise during the first and last watches of the night. That bhikkhu, being tormented by that sound, went to the Buddha. Therefore it is said, "where I was, he approached." "From where do you come, bhikkhu?" Here, having sat down, That monk does not come. But in the presence of the present one, it is possible to say thus. Therefore he said: "From where, O monk, do you come?" meaning, "From where have you come?" And in "From there, O Blessed One, I come," the same method applies. "Ubbāḷha" means afflicted, meaning, having become weary. Here, regarding that flock of birds (thinking) "The monk asks for a bowl," those birds do not understand the monk's words, but the Blessed One, by his own power, made them understand. 346. "I do not know them" meaning, "I do not know these people, 'Who are these, or whose are these?'" "They gather and beg" meaning, having come together, having formed groups, they beg. "A beggar is disliked" meaning, whoever begs, he is disliked. "Not giving to the beggar is disliked" "yācanti" means "what is begged," meaning, even not giving the begged item is disliked. Or, "yācanti" means "to the one begging," not giving is disliked, meaning, the one not giving is disliked. "Let there be no dislike for me" meaning, let there be no state of being disliked for me, meaning, let me not be disliked by you, nor you by me. 347. "Difficult to gather" meaning, difficult to gather by means of agriculture, cattle-rearing, and so on. 348-9. Here, regarding "by a monk by means of a request," "saññācikā" means a request initiated by oneself, therefore, "by means of a request" means "by one's own request," meaning, with materials requested by oneself. But since that, when made with self-requested materials, is made by oneself having requested, therefore, to show that meaning, its word-division is stated as "having requested by oneself, even a man." "Ullitta" means plastered inside. "Avalitta" means plastered outside. "Ullittāvalitta" means plastered inside and outside. In the word-division of "by one causing to be made," only "by one causing to make" should be said, for thus the expression would be consistent. But since even one making a hut by means of a request should proceed in the manner stated here, therefore, whether one is making or causing to make, both are included by this very word "by one causing to be made." To show this meaning, it is said: “one who does or causes to be done.” But if one were to say: “by one who does or or by one who causes to be done,” the expression would be inverted. For one who causes to be done is not one who does. Therefore, it should be understood that only the meaning is shown here. “For one’s own sake” means “this is for me,” thus, that which has oneself as its purpose, that which is for one’s own sake. Since that which has oneself as its purpose is for one’s own benefit, therefore, showing the synonym for meaning, it is said: “‘for one’s own sake’ means for one’s own benefit.” “Should be made to measure” means should be made according to measure. “This is the measure” means this is the measure for that hut. “By Sugata’s span” means Sugata’s span is now three spans of a medium-sized man, which is one and a half cubits by a carpenter’s hand. “By the outer measurement” means twelve spans by the outer wall measurement of the hut. However, the initial large-brick boundary given by the measurer should not be taken. It should be measured up to the plaster boundary. The whitewash above the plaster boundary is not to be counted. If one does not want plaster and finishes it with large bricks, the large bricks themselves are the boundary. “Across” means in width. “Seven” means seven Sugata spans. “Within” means this is its explanation: “by the inner measurement.” It means that, without taking the outer edge of the wall, when measured by the inner edge, the width is said to be seven Sugata spans. But if one, making a pretext, were to say: “I will make it exactly to the stated measure,” and makes it eleven spans long and eight spans wide, or thirteen spans long and six spans wide, it is not permissible. For even a measure exceeded on one side is still an exceeded measure. Let alone a span, it is not permissible to reduce it by even a hair's breadth in length and increase it in width, or to reduce it in width and increase it in length. How much more so if increased on both sides? For it is said: “in length or in width, the limit…” even if it exceeds the measure of a hair's breadth, by making or causing to be made, there is an offense of wrong-doing in the effort." (Pārā. 353). However, only the aforementioned measure is permissible. But that which is sixty cubits long, or three cubits wide, or less than four cubits wide, where a bed of the proper size does not turn this way and that, this is not considered a hut. Therefore, this is also permissible. In the Mahāpaccariya, however, the maximum width is stated as four cubits; less than that is not a hut. But even if it is of the proper size, if it has no designated ground, or is troublesome, or is not movable, it is not permissible. Only that which is of the proper size, has designated ground, is not troublesome, and is movable, is permissible. Even if it is smaller than the measure, making it four or five cubits, it must have designated ground. But if one makes it exceeding the measure, at the completion of the plastering, one incurs a grave offense. Here, plaster and no-plaster, plaster-space and no-plaster-space, should be understood. That is to say— plaster means two kinds of plaster: mud-plaster and lime-plaster. But apart from these two plasters, the rest, such as ash and cow-dung, are no-plaster. Even if it is a plaster of clay, it is no-plaster. Plaster-space means walls and roof. But apart from walls and roof, the rest, such as pillars, beams, platforms, rafters, windows, smoke-holes, and so forth, which are not suitable for plaster, all that space should be understood as no-plaster-space. "Monks are to be led for the designation of the ground" means that in the place where one wishes to make a hut, monks should be led for the designation of the ground. "By that hut-maker," and so forth, is said to show the method by which those monks are to be led. Here, "having cleared the hut-ground" means one should not take monks to an uneven forest. But having first cleared the hut-ground, making it level like a boundary circle, then approaching the Sangha, requesting, and leading them, this is what it shows. "Thus it should be said to him" means the Sangha should be addressed thus. Further on, "they should be requested a second time" refers to the monks in the plural. It is said. If the whole Sangha does not strive, if the whole Sangha does not wish, those bhikkhus are engaged in recitation, attention, and so on. 'With trouble', 'without trouble', thus. 'With danger', 'without danger'. 'With circumambulation', 'without circumambulation', thus. 'With approach', 'without approach'. 'Pattakalla' means 'the time for looking into this has arrived', thus 'pattakāla'; 'pattakalla' is indeed 'pattakāla'. And this matter, for the purpose of looking into it, it is proper to do a formal act by way of announcement, even after looking into it. But later, the act of presenting the matter must be done with the declaration and announcement exactly as stated; it is not proper to do it after looking into it. 353. 'Kipillikānaṃ' means of any ants, such as red, black, brown, and so on. 'Kipīllakānaṃ' is also a reading. 'Āsaya' means a fixed dwelling place; and just as for ants, so too for termites and others, a fixed dwelling place is to be understood as an abode. But where they come and go for food, such a place of movement is unobstructed for all; therefore, it is proper to remove them, clean the place, and then do the work there. These six places, for the compassion towards beings, are forbidden. 'Of elephants' means for elephants, a fixed dwelling place and a fixed feeding ground are not proper; and for lions and others, their abode and their fixed path when going for food are not proper. Their feeding ground is not taken. 'Of any' means of other wild animals, those born as animals. These seven places, being dangerous, are forbidden for the health of the bhikkhus. The remaining ones are dangerous with various troubles. There, 'pubbaṇṇanissita' means dependent on early grains, situated near the fields where the seven kinds of grain grow. The same method applies to 'aparaṇṇanissita' and so on. But here, 'abbhāghāta' means a place of execution, an enemy's house, made for killing thieves, as in the Kurundi and other commentaries. 'Āghātana' is called 'dhammagandhika'. 'Susāna' means a great cemetery. 'Saṃsaraṇa' means a place of going and returning, not to be pierced through. is called a wrong path. The rest is clear. It is not possible with a cart yoked as usual, meaning, with a cart yoked with two oxen, to turn it around by having one wheel in a muddy, boggy place and one outside. But in the Kurundi it is said, "yoked with four." To go around completely with a ladder, meaning, it is not possible for those covering a house while standing on a ladder to turn it around completely with the ladder. Thus, in such places of difficulty and lack of space, it should not be built. But in places without difficulty and with space, it should be built. That is stated in the Pāli by the opposite method of what was said. Again, "by asking," and so on, is said to explain the meaning of "if a bhikkhu builds a hut by asking in a place of difficulty and lack of space," and so on, as stated. In the preliminary action, a dukkaṭa. Thus, intending to build a hut whose site has not been shown or which exceeds the measure, if he sharpens an axe or a hatchet to fetch wood from the forest, a dukkaṭa. If he enters the forest, a dukkaṭa. If he cuts wet grass there, a pācittiya together with a dukkaṭa. If he cuts dry grass, a dukkaṭa.