English
they make a line with a drill, inside or outside, it is not permissible. They put a bowl on a lathe, polish it, and then bake it, saying, "We will make it jewel-colored," that is not permissible. But an oil color is permissible. On the rim of a bowl, wall-painting is not permissible. But a makara-tooth design is permissible. On a fan-umbrella, above or below, or in the hollow of the fan, a line is not permissible. But a line on the rim of the umbrella's opening is permissible. For the adornment of a waist-band, they weave double threads here and there, they raise crab-eyes, that is not permissible. But at both ends, for the firmness of the tassel-end, it is permissible to weave double. But at the tassel-end, to make a pot-shape, or a makara-mouth, or a snake-head, or any deformed shape, is not permissible. Also, a waist-band woven with eyes shown here and there, or made with garland-work or creeper-work, is not permissible. But it is permissible to weave it simply straight, like a fish-bone, or a date-palm leaf, or a smooth strip. For a waist-band, one tassel is permissible; two, three, or four are also permissible; beyond that, they are not permissible. A rope waist-band, only one is permissible. But a cross-shaped form, not even one is permissible. But tassels in a cross-shape are permissible. When many ropes are brought together and continuously wrapped with one, it should not be called "many-roped"; that is permissible. In the method of making a waist-band, any deformed shape like the eight auspicious symbols is not permissible. Only a dividing line is permissible. At both ends of the band, to make it firm, a knob should be made. This also is permissible. For the collyrium box, figures of women, men, quadrupeds, birds, or garland work, creeper work, or designs like crocodile teeth, cow's urine, half-moon, etc., or fancy figures are not permissible. Having rubbed or cut, or so that it is not discernible, it should be wrapped with thread and used. But simply straight, four-sided or eight-sided or sixteen-sided, the collyrium box is permissible. At its bottom, two or three circular lines are permissible. And at its neck, for binding the lid, one circular line is permissible. Also for the collyrium stick, ornamentation is not permissible. Also for the collyrium bag, any decorative work with multi-colored thread is not permissible. The same rule applies to the key-bag. For the key, ornamentation is not permissible, similarly for the slipper. But here, to sew with any single-colored thread is permissible. Also for the awl-handle, a round gem or any other ornamentation is not permissible. But at its neck, a dividing line is permissible. Also for the borer, to put up a gem or a knob or anything else is not permissible. But on the handle, a dividing line is permissible. The nail-clipper they make just folded, therefore that is permissible. On the upper fire-stick or on the lower fire-stick or on the fire-stick bow or on the upper drilling stick, any ornamentation like garland work etc. is not permissible. But for the drilling stick, in the middle there is a circle, there only a dividing line is permissible. They make a needle-holder, with which they hold the needle and rub. There, a crocodile-mouth etc., whatever ornamentation, is not permissible. But for holding the needle, there is just a mouth, that is permissible. Also for the tooth-stick cutting knife, whatever ornamentation is not permissible. Just straight, with permissible metal, on both sides, four-sided or eight-sided, to attach is permissible. Also for the scissors-handle, whatever ornamentation is not permissible. Below, one or two circular lines, and above, just a snake-hood bud v is allowed. Except for the figures of women and men, all other decorative painting is allowed on oil vessels, horns, tubes, gourds, and butter-churns. On couches, chairs, cushions, pillows, floor coverings, foot-wipers, walking-mats, brooms, rubbish bins, dyeing tubs, water ladles, water pots, foot-stools, planks, ring stands, staff stands, lid covers, palm-leaf fans, and hand fans—on all these, all kinds of decorative painting, such as garland work, is allowed. In dwellings, however, even all jewel-encrusted decorative painting is allowed on door panels, window panels, and so forth. Nothing in a dwelling is to be prohibited, except for a conflicting dwelling. A conflicting dwelling is said to be a dwelling built by royal favorites within the boundary of others. Therefore, those who build such a dwelling should be told: “Do not build a dwelling within our boundary.” If they continue to build, disregarding this, they should be told again: “Do not do this, do not obstruct our Uposatha and Pavāraṇā, do not break our harmony, your dwelling, even if built, will not stand in that place.” If they continue to build by force, when their assembly of modest people is numerous and it is possible to obtain a righteous judgment, then they should be sent a message: “Remove your residence.” If they remove it after being sent the message up to the third time, that is good; if they do not remove it, then, except for a Bodhi tree and a cetiya, the remaining dwellings should be broken down, but not by those who make them unusable. Rather, by removing the roofing, rafters, bricks, and so forth in order, they should be sent a message: “Remove your materials.” If they remove them, that is good; if they do not remove them, then if those materials become rotten due to snow, rain, wind, sun, and so forth, or are stolen by thieves, or are burnt by fire, the monks who own the boundary are not to be blamed. It is not permissible to accuse them: “You have destroyed our materials.” or, "your necks." But what was done by the bhikkhus who owned the boundary is well done. The Pali-Muttaka-Vinicchaya is finished. 86. Thus, to show Dhaniya's reflection when his hut was broken, and his effort to rebuild it, "Then the venerable one," and so on, was said. There, "dārugaha gaṇakoti" means a timber keeper in the king's timber store. "Devagahadārūni" means timber taken by the king. It means timber that has been accepted by the king. "Nagarapaṭisaṅkhārikāni" means materials for the repair of the city. "Āpadatthāya nikkhittāni" means laid aside for an emergency. An emergency is called a calamity to gatehouses, watchtowers, royal inner chambers, elephant stables, and so on, due to fire, or old age, or being besieged by enemy kings. It means they were set aside for that purpose. "Khaṇḍākhaṇḍikaṃ chedāpetvā" means having considered the size of his hut, he had it cut into pieces, some at the top, some in the middle, some at the base. 87. "Vassakāro" is the name of that brahmin. "Magadhamahāmatto" means a great minister in the Magadha country, endowed with great power, or a great minister of the Magadha king; it means a great chief minister. "Anusaññāyamāno" means going here and there and inspecting. "Bhaṇeti" is the address of low-ranking men to their superiors. "Bandhaṃ āṇāpesīti" means the brahmin was naturally jealous of him. When he heard the king's command "order him," since the king did not say "summon him," he ordered him to be bound, thinking, "I will order him to be bound by his hands and feet." "Addasa kho āyasmā Dhaniyo" means how did he see? It is said that he, knowing that the timber had been taken by his trick, thought, "Undoubtedly, because of this timber, he will incur death or imprisonment from the royal court; then I myself will release him." So he always went about listening for news of him. Therefore, he went immediately and saw him. That is why it was said, "Then the venerable Dhaniya saw." Of the timber, "Kiccā" means for the sake of wood. "Purāhaṃ haññāmīti" means before I am killed. "Yāva ahaṃ na haññāmi, tāva tvaṃ eyyāsīti" means, "Until I am not killed, you should go." This is the meaning. 88. In "Iṅgha, bhante, sarāpehīti," "iṅgha" is a particle for urging. "Paṭhamābhisitto" means, having been consecrated, for the first time. "Evarūpiṃ vācaṃ bhāsitā" means, "Having spoken such a word as 'Let recluses and brahmins consume the grass, wood, and water that has been given,' and having been consecrated, you spoke this for the first time. Having spoken it yourself, do you now remember it or not?" This is what is said. Kings, it is said, immediately upon consecration, cause the drum of Dhamma to be beaten: "Let recluses and brahmins consume the grass, wood, and water that has been given." He speaks with reference to that. "Tesaṃ mayā sandhāya bhāsitaṃ" means, "I spoke this with reference to those recluses and brahmins who are scrupulous even about a trifle, whose evil deeds have been calmed and expelled; not for those like you." This is the intention. "Tañca kho araññe apariggahitaṃ" means, "And that grass, wood, and water which is unowned in the forest; I spoke this with reference to that." He clarifies this. In "Lomena tvaṃ muttosīti," "loma" is like hair. What is it then? The sign of renunciation. What is meant? Just as rogues might seize a valuable sheep, saying, "We will eat its meat." Another discerning man, seeing it, might say, "The meat of this sheep is worth only a kahāpaṇa. But its wool, layer by layer, is worth many kahāpaṇas." He might then give two hairless sheep and take it. Thus, that sheep would be freed by coming into contact with a discerning man, by its wool. In the same way, you, having committed this deed, are worthy of death and imprisonment. But since the banner of the Arahant is inviolable by good people, and you, having gone forth in the Dispensation, wear the banner of the Arahant, which is the sign of renunciation. Therefore, you are freed by this hair of the sign of renunciation, like the sheep by coming into contact with a discerning man. "Manussā ujjhāyantīti" means people complain, both in the presence and absence of the king's assembly, while he is speaking. And having heard, here and there, people complain, they murmur, not understanding,