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The same method applies to trees. If he clears the ground, digs, removes earth, builds; thus, up to the point of building a wall, it is called the preliminary action. In that preliminary action, in every place of pācittiya, there is a pācittiya together with a dukkaṭa. In a place of dukkaṭa, a dukkaṭa. From that point onwards, it is called the concurrent action. There, if he raises a pillar for what is to be made with pillars, a dukkaṭa. If he piles up bricks for what is to be built with bricks, a dukkaṭa. Thus, for every piece of material he uses, in every action, a dukkaṭa. For the carpenter, in every stroke of the hand, for one going for that purpose, in every step, a dukkaṭa. If he intends to plaster such a wooden hut, or a brick hut, or a stone hut, or even a leaf-hut with walls and a roof, with lime or clay, in every action of plastering, up to a thullaccaya. ...is not, then it is a dukkaṭa. But this dukkaṭa applies only to a large plastering. There is no offense in making white or red colors, or in painting. "One lump not yet arrived" means the very last single lump of plaster. That one lump, when the hut work is not yet completed. This is what is meant: "Now it will reach completion with two lumps." In the application of the first of those lumps, it is a thullaccaya. "When that lump has arrived" means the one lump that, when the hut work is not yet completed, is a thullaccaya. When that final lump has arrived, given, and placed, due to the plaster having joined, there is an offense of saṅghādisesa. Thus, for one plastering, whether in internal plastering, or when the wall and roof are made one with internal plastering, or in external plastering joined with external plastering, there is a saṅghādisesa. If, however, one plasters with clay without having installed a door frame or a window, and when its space is later enlarged or not enlarged and installed, if the plaster does not join, it is protected for that time. But for one plastering again, as soon as it joins, it is a saṅghādisesa. If that which is being installed becomes continuous with the previously applied plaster, then it is a saṅghādisesa from the very first. To prevent termites, one plasters the wall making the roofing not reach by eight finger-breadths, there is no offense. To prevent termites, one makes a stone wall below, and without plastering it, plasters above, if the plaster does not join, there is no offense. With a brick wall, one makes windows and smoke vents with bricks themselves, there is an offense only by the joining of plaster. One plasters a leaf hut, there is an offense only by the joining of plaster. There, for light, one plasters leaving eight finger-breadths, if the plaster does not join, there is no offense. If one does it thinking, "I will get a window and put it here," when the window is installed, there is an offense by the joining of plaster. If one makes a wall of clay, there is an offense when it joins with the roof plaster. One leaves one lump remaining and places it. Another, seeing that, says, "This is a dukkaṭa." If mud adheres, there is no offense for either. 354.The thirty-six 'fours' such as "A bhikkhu makes a hut" have been stated to show the various kinds of offenses. Among them, for starting, a dukkaṭa; for not moving away, a dukkaṭa; for exceeding the measure, a saṅghādisesa; for a site not designated, a saṅghādisesa. Mixed offenses are to be understood according to these. 355.In "An offense of two saṅghādisesas and two dukkaṭas," and so on, the meaning is to be understood in the manner of "two dukkaṭas along with two saṅghādisesas," and so on. 361.However, in "If he comes when it is incomplete," and so on, this is the determination of the meaning. "He" means the bhikkhu who departed after giving instructions. "Incomplete" means when the hut work is not finished. "Or it should be given to another" means it should be given up and given to another person or to the Saṅgha. "Or it should be broken down and made again" means how much it is broken. If the pillars are dug into the ground, they should be pulled out. If they are placed on top of stones, they should be removed. For a brick structure, the bricks should be removed down to the foundation brick. In short, it is broken when destroyed by making it level with the ground; if it stands even four finger-breadths above the ground, it is not broken. The rest is clear in all the 'fours'. There is nothing else here that would be difficult to understand solely by following the Pāli. 363.However, in "Incomplete by oneself," and so on, it means a hut started by oneself. "Finishes it oneself" means when one wishes to bring to completion that which was made with coarse clay or with husk-clay, one finishes it by giving the final lump. "Finishes it by others" means others finish it for one's own benefit. Whether it was incomplete by oneself, or by others, or by both, if one finishes it for one's own benefit, either by oneself, or by others, or by oneself and by others in combination, it is a saṅghādisesa. This is the determination here. However, in the Kurundī it is said: "Two or three bhikkhus make it, saying, 'We will live together.' He protects it for a while, undivided." then there is no offense. If they divide it, saying, ‘This place is yours, this is mine,’ and then do it, there is an offense. If a novice and a bhikkhu do it together, as long as it is undivided, it is protected. If they divide it in the former way and do it, there is an offense for the bhikkhu.” 364.Regarding “no offense in a cave,” etc., even if one makes a large cave, there is no offense. No plaster is applied here. Even if one makes a large cave, whether a brick cave, a stone cave, a wooden cave, or an earth cave, there is no offense. Regarding “grass hut”: Even a seven-storied palace roofed with grass or leaves is called a “grass hut.” However, in the Commentaries, a “chicken coop-like house” is described as a hut whose roof is made by binding sticks together like a net and covering it with grass or leaves, and there is no offense there. It is permissible to make even a large house with a grass roof, for the characteristic of a hut is its plastered state, and this is to be understood as referring only to the roof. “Grass dust falls on the cloister walk. ‘I allow, O bhikkhus, to sweep it and make it plastered and smoothed,’” etc. (Cūḷava. 260) are supporting statements here. Therefore, if a roof, whether gabled on both sides, or hip-roofed, or round, or square, which is made as a roof, saying, “This is the roof of that house,” has plaster applied to it along with the plaster of the walls, there is an offense. However, if they cover a house with a plastered and smoothed roof with grass on top to protect the plaster, it is not called a grass hut by this much. What then? Is there no offense only due to the unindicated site and exceeding the measure, or also due to the troublesome and not-to-be-removed? There is no offense in all cases. Thus, regarding such a hut, it is said in the Parivāra: “A bhikkhu makes a hut by request; With an unindicated site, exceeding the measure; Troublesome, not to be removed—no offense; This question has been considered by the skillful.” (Pari. 479); Regarding “for another’s sake”: If one makes a hut, even one that meets the characteristics of a hut, for the sake of another, such as an upajjhāya, or an ācariya, or the Saṅgha, for him there is no offense. But what is said in the Pāli, such as ‘‘an offense for artisans, three dukkata offenses,’’ that is said because of not doing what was properly agreed upon. Except for a dwelling house, everywhere, that is, having set aside a house for his own dwelling, if he has it built thinking, ‘‘this will be an uposatha hall, or a hot-bath house, or a refectory, or a fire-hall,’’ everywhere there is no offense. Even if he has it built thinking, ‘‘it will be an uposatha hall, and I will dwell in it; it will be a hot-bath house, or a refectory, or a fire-hall, and I will dwell in it,’’ there is still no offense. But in the Mahāpaccariya it is said, ‘‘there is no offense,’’ and then it is said, ‘‘an offense arises only for one who builds it for his own dwelling house.’’ For one who is insane, for the first offenders, and for the Āḷavaka bhikkhus, there is no offense. Regarding its origin and so on: it has six origins, it is an act, and an act-and-non-act. For this matter, it arises from an act when one has the site designated and builds it exceeding the measure; it arises from an act-and-non-act when one builds it without having the site designated; it is not a release by perception, it is without mind, it is an offense by enactment, it is a bodily action, it is a verbal action, it has three minds, it has three feelings. The commentary on the Kuṭikāra Training Rule is finished. 7. Commentary on the Vihārakāra Training Rule 365. At that time: this is the Vihārakāra training rule. There, in Kosambī: in a city of that name. In Ghositārāma: in the pleasure grove of Ghosita. It is said that a rich man named Ghosita had it built, therefore it is called ‘‘Ghositārāma.’’ Of Channa: of Channa, the attendant during the Bodhisatta’s time. Vihāra vatthuṃ, bhante, jānāhi: know, venerable sir, the site for the monastery. And here, vihāra does not mean the entire monastery, but one dwelling place. Therefore it is said, ‘‘I will have a dwelling place built for the venerable one.’’ Cetiyarukkhaṃ: here, cetiya means that which is honored, it is a designation for shrines worthy of veneration, a tree considered a ‘‘cetiya’’ is a cetiyarukkha. Gāmena pūjitaṃ or gāmassa vā pūjitaṃ: honored by the village, or honored of the village, is gāmapūjitaṃ. The same method applies to the remaining passages. Moreover, here janapada means of one king. in each district of the kingdom. The kingdom is to be understood as the entire kingdom; the entire kingdom also sometimes offers homage to that tree,