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to make no robe-hut, saying, "I am a supreme tree-dweller, a supreme open-air dweller," and to spread it out in the open or at the foot of a tree at an improper time and lie down. However, if even a hut made with a four-fold robe cannot protect one from getting wet, and there are seven-day deluges, it is permissible for a monk to follow his body's needs. For those living in leaf-huts in the forest, people with minds gladdened by their virtue give new couches and chairs, saying, "Use them for the Sangha's enjoyment." When they leave after staying, they should send them to compatible monks in nearby monasteries. In the absence of compatible monks, they should leave them in a rain-shelter and go. If there is no rain-shelter, they should hang them on a tree and go. Having taken a broom in the stupa courtyard, one should sweep and wash the refectory courtyard, or the Uposatha hall courtyard, or one of the pariveṇa day-rests, fire-halls, etc., and then place it back in the broom-rack itself. The same rule applies to one who takes it from one of the Uposatha halls, etc., and sweeps the remaining places. But if a monk intends to go while sweeping the alms-round path, he should sweep, and if there is a hall along the way, he should place it there. If there is none, observing the absence of clouds and knowing, "It will not rain until I leave the village," he should place it somewhere and then, returning, to the usual place. should not be placed. If, knowing it will rain, one places it in the open, it is a dukkaṭa offense, as stated in the Mahāpaccariya. However, if a broom is kept in various places for sweeping, it is permissible to sweep those places and put the broom back there. One who sweeps the assembly hall should know the duty. This is the duty there: the sand should be swept from the middle towards the foot-stands. The rubbish should be taken out with the hands and thrown outside. 111. "Masāraka" means made by boring holes in the bed legs and inserting cross-bars into them. "Bundikābaddha" means made by having the cross-bars bite into the bed legs, constructed in the manner of a collapsed couch. "Kuḷīrapādaka" means made with legs resembling the legs of crabs or sheep. Any bed with crooked legs is called a "kuḷīrapādaka." "Āhaccapādaka" is described later in the Pāli text itself as "a bed called āhaccapādaka is made by boring holes in the parts," therefore, a bed made by boring holes for cross-bars, inserting the leg-ends into them, and then fixing them with a nail from above, should be understood as "āhaccapādaka." The same method applies to stools. "Bound by wrapping inside" means it is wide at the bottom and top, and narrow in the middle, made in the shape of a drum; they even make it covered with lion or tiger skins in the middle. There is no unallowable skin here. A dwelling can even be made of gold, so it is very valuable. "He causes an unordained person to spread it, that is his impediment" means it is an impediment for the one who caused it to be spread. "One who goes beyond a clod's throw incurs a pācittiya offense" means one who goes beyond a clod's throw by a man of average strength incurs a pācittiya. This is the decision here: An elder, having finished eating in the dining hall, orders a young monk, "Go and arrange a bed or stool in the daytime resting place." He does so and sits down. The elder, having wandered as he pleased, goes there and places his bag or upper robe. From that point onwards, it is the elder's impediment. down. Having sat down, if he himself goes, he neither lifts it up, nor has it lifted up, there is a pācittiya for exceeding the range of a clod-throw. But if the elder, having placed a bag or an outer robe there, and while walking, says to the junior, “You go!” then the junior should say, “This, venerable sir, is a couch or a chair.” If the elder knows the duty, he should be told, “You go, I will make it normal.” If he is foolish, and does not know the duty, he scolds the junior, “Go, do not stand here, I will not allow you to sit or lie down!” The junior, having obtained permission, “Venerable sir, may you sleep comfortably,” should bow and go. When he has gone, the trouble is for the elder himself. And his offense should be understood in the same way as before. But if, at the moment of being commanded, the junior says, “Venerable sir, I have something to do, like washing robes,” and the elder, having said to him, “You arrange it and go!” leaves the refectory and goes elsewhere, he should be made to do a foot-lifting penance. If he goes and sits there, he has an offense for exceeding the range of a clod-throw, in the same way as before. But if the elder commands a novice, even if the novice has arranged a couch or chair there and is seated, if the elder goes elsewhere from the refectory, he should be made to do a foot-lifting penance. Having gone and sat down, when it is time to go again, he should be made to do an offense for exceeding the range of a clod-throw. But if, when commanding, he commands him to arrange a couch or chair and sit there, he is allowed to go wherever he wishes and return. But if he himself goes without making it normal, there is a pācittiya for exceeding the range of a clod-throw. At an intermediate gathering, those who have arranged couches and chairs and are seated, when it is time to go, should say to the monastery attendants, “Please put these away.” Those who go without saying this have an offense for exceeding the range of a clod-throw. There is something called a Great Dhamma Recitation, where couches and chairs are brought from the Uposatha hall and from the refectory and arranged. The trouble is for the resident monks themselves. If the visiting monks say, “This is for our preceptor…” "Ah, this is the teacher's," they take it, from then on, the responsibility is theirs. When going, not making it normal, for those who pass beyond a clod's throw, there is an offense. In the Mahāpaccariya, it is again said – "Until others do not sit, as long as it is arranged by them, the burden is theirs. When others come and sit, the burden is on those who are seated. If they, without removing it, or without having it removed, go, a dukkaṭa offense. Why? Because it was arranged without permission." When a Dhamma seat is arranged, until the reciter or Dhamma speaker comes, the responsibility is on those who arranged it, when he comes and sits, the responsibility is his. If Dhamma listening takes place for the whole day and night, one reciter or Dhamma speaker rises, another sits, whoever comes and sits, the burden is on him. But the one rising should go saying, "This seat is your responsibility." Even if the first one seated rises and goes before the other arrives, and the other comes and sits within the vicinity, the one who rose and went should not be made to commit an offense. But if the first one seated rises from the seat and passes beyond a clod's throw before the other arrives, he should be made to commit an offense. And everywhere, "When passing beyond a clod's throw, a dukkaṭa offense in the first step, in the second, a pācittiya," this method is stated in the Mahāpaccariya. 112. In "cimilika," etc., cimilika is a ground prepared with plaster, etc., made for the preservation of its color, having spread it below, they spread a mat above. Uttarattharaṇa is a covering to be spread over beds and chairs. Bhūmattharaṇa is a mat or similar item to be spread on the ground. Taṭṭika is a mat made from palm leaves or bark. Cammakhaṇḍa is any piece of hide, even from lions, tigers, leopards, hyenas, etc. Indeed, in the commentaries, no hide is seen to be forbidden for use in lodgings, therefore, the prohibition of lion hides, etc., is only for wearing them. to be put away. A foot-wiper, so called, is made of ropes or rags for wiping the feet. A plank-seat, so called, is a seat made of planks. Or, a plank and a wooden seat; by this, all wooden articles, etc., are included. In the Mahāpaccariya, however, it is stated in detail: "Whoever leaves a stand, a bowl-cover, a foot-rest, a fan, a leaf-fan, any wooden article, even a water-ladle, a water-conch, in the open air and goes away, commits a dukkaṭa." In the Mahāaṭṭhakathā, however, this method is shown in the second training rule. Having boiled dye in the open, the dye-pot, dye-ladle, and dye-trough— all must be put away in the fire-hall. If there is no fire-hall, it must be put away in a rain-sheltered shed. Even if that is not available, it is permissible to leave it in a place where observing bhikkhus can see it, and then go. "Belonging to another person" means that for whom trust is not established, there is a dukkaṭa concerning their belongings. But for whom trust is established, their belongings are like one's own personal belongings, as stated in the Mahāpaccariya and other texts. 113. "Goes after asking" means if a bhikkhu, or a novice, or a monastery attendant is conscientious, and considers it an impediment for himself, and goes after asking such a person, there is no offense for him. "Goes while airing" means he goes, airing it in the sun, thinking, "I will come and take it away"; going thus, there is no offense. "Is obstructed by someone" means the dwelling is troubled by someone. For even if an elder bhikkhu takes it up, or if a yakkha or a peta comes and sits down, or if some ruler comes and takes it, the dwelling is obstructed. Or even if lions, tigers, etc., come and stay in that area, the dwelling is obstructed. Thus, when it is obstructed by someone, even if he goes without taking it away, there is no offense. "In dangers" means dangers to life or to the holy life. The rest is clear. Origin of the Kathina – from body and speech, body. And it arises from unspoken thought, functional and non-functional, not a liberation by perception, without thought, an offense by designation, bodily action, verbal action, three thoughts, three feelings.