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The first rule concerning lodging, the fourth. 5. Explanation of the second rule concerning lodging 116. In the second rule concerning lodging: 'Bhisī' means a mattress for a bed or a mattress for a stool. 'Cimilika' and so on are of the same kind as stated in the previous rule. 'Nisīdana' (sitting mat) should be understood as similar. 'Paccattharaṇa' (covering) means a cloak or a rug; only this much is stated. 'Tiṇasanthāra' (grass mat) is a mat of any kind of grass. The same method applies to 'paṇṇasanthāra' (leaf mat). Regarding "one who transgresses the boundary": for transgressing the first step, there is a *dukkata* offense; for transgressing the second, a *pācittiya* offense. The precinct of an un-bounded place is two clod-throws from the lodging. Regarding "should go without asking": if there is a bhikkhu, the bhikkhu should be asked. If he is not there, a novice. If he is not there, a monastery attendant. If he is not there, the one who had the monastery built, that monastery owner, or anyone in his family should be asked. If he is also not there, one should place the bed on four stones, place the remaining beds and stools on the bed, pile up the ten kinds of bedding like mattresses on top, put away wooden and clay utensils, close the doors and windows, fulfill the traveler's duty, and then go. But if the lodging leaks, and grass or bricks have been brought for roofing, if one is able, it should be roofed. If not able, one should place the beds and stools in a place that does not leak, and then go. If everything leaks, one who is able should place them in the houses of lay followers within the village. If they also do not accept, saying, "Venerable sir, what belongs to the Sangha is heavy; we fear fire and other dangers," then it is permissible to place the bed on stones even in the open air, put away the rest in the manner stated before, cover it with grass and leaves, and then go. For if even a single part remains there, that will be helpful to other monks who come there. 117. In “the precinct of the monastery,” and so on, the precinct of the monastery means the pariveṇa (monastic courtyard). “Upaṭṭhānasālā” means the refectory of the pariveṇa. “Maṇḍapo” means the pavilion of the pariveṇa. “Rukkhamūlaṃ” means the foot of a tree in the pariveṇa. This is the method stated in the Kurunda Commentary. Although it is stated, “vihāro” (monastery) should be understood as the inner chamber or any other well-enclosed, protected dwelling. “Vihārassa upacāre” means in a nearby place outside of it. “Upaṭṭhānasālāyaṃ vā” means in the refectory. “Maṇḍape vā” means in an open or enclosed pavilion for the gathering of many. There is nothing to be said about “rukkhamūle” (at the foot of a tree). “Āpatti dukkaṭassa” (an offense of wrong-doing) is stated because when one spreads out the ten kinds of bedding, as described, in a protected place like the inner chamber and then leaves, since the bedding and dwelling are ruined by termites and become a termite mound, a pācittiya (expiable offense) is stated. But if one spreads it out in the refectory or similar places outside and leaves, only the bedding itself would be ruined; it is not a dwelling due to the unprotected nature of the place, therefore a dukkaṭa (wrong-doing) is stated here. In “mañcaṃ vā pīṭhaṃ vā” (a bed or a chair), since a bed or chair cannot be quickly eaten by termites, a dukkaṭa is stated even if one spreads it out in the monastery and leaves. In the precinct of the monastery, those who wander about the monastery will see it and put it away. 118. In “uddharitvāgacchatī” (having taken it up, he goes), having taken it up and gone means that one should remove and gather all beds, chairs, and doors, hang them on the robe-pole, and then go. A monk who comes later to stay should also do the same when he spreads out a bed or chair and lies down and then leaves. One who spreads out bedding from inside the cell to outside the cell and stays there should put it away in the same place from which it was taken when he leaves. The same method applies to one who takes it down from an upper story and stays in a lower story. Even if one spreads out a bed or chair in a night-quarters or day-quarters, it should be put back in the same place from which it was taken when one leaves. Having asked permission, Regarding going, here is the decision about asking and not asking – Whatever long hall or leaf-hut there is on the ground, or on tree-trunks, a house made where termites rise up, from there, one should depart only after asking. For if it is not looked after for a few days, it becomes a termite mound. But if a lodging is made on a rock surface or on rock pillars, or a cave in a rock pile, or a lodging plastered with lime, where there is no suspicion of termites, for one departing from there, it is permissible to go either after asking or without asking, but asking is the proper custom. If even in such a lodging, termites climb up on one side, one must go only after asking. But if a visiting bhikkhu, following a bhikkhu who has taken a communal lodging and is residing there, resides without taking his own lodging, as long as he does not take it, that lodging is the responsibility of the former bhikkhu. But when he takes the lodging and resides there by his own authority, from then on, it is the responsibility of the visitor. If both divide and take it, it is the responsibility of both. In the Mahāpaccari, it is said – “If two or three, being together, arrange a lodging, at the time of departure, all must be asked. If, among them, the first to go makes the intention, ‘the last one will look after it,’ it is permissible. The last one has no exemption by intention. If many send one to arrange the bedding, at the time of departure, all must be asked, or one may be sent to ask. Having brought beds, chairs, etc. from elsewhere and resided in another place, at the time of departure, they must be taken back to that same place. If, while one is residing, having brought things from another dwelling, another elder comes, he should not be refused. It should be said, ‘Venerable sir, I brought these from another dwelling; please make them common property.’ When he accepts, saying, ‘I will do so,’ it is permissible for the other to go. Thus, even having carried things elsewhere and used them as communal property, Lost, or worn out, or stolen by thieves, there is no penalty. But for one who uses it for personal use, there is a penalty. However, if another's bed or chair, used for communal use or personal use, is lost, there is a penalty. "If it is hindered by someone," meaning, if the lodging is hindered by an elder monk, or a powerful person, a yakkha, a lion, a wild animal, a black snake, or any such being. If, being concerned, he goes and stands there and asks, "Is it hindered by someone? I will come today and attend to it." Thus, being concerned, he goes to the other side of a river or to another village, or wherever he intends to go, and standing there, he sends someone to ask. Or if he is hindered or afflicted by a flood, a king, thieves, or such, and cannot return, even for such a one there is no offense. The rest is as stated in the first training rule, along with its origins and so forth. The second training rule concerning lodging is the fifth. 6. Description of the training rule concerning encroaching. 119. In the sixth training rule – "they obstruct" means they go first, take their bowl and robe, and stand blocking the way. "Elder monks make them rise" means they make them rise, saying, "Friend, it belongs to us," taking it by seniority. "They make their bed by encroaching" means they enter, saying, "Venerable sirs, only the place for the bed belongs to you, not the entire monastery. Now this place belongs to us," and setting up a bed or chair, they sit, lie down, or recite. 120. "They know" means knowing, "This one is not to be made to rise." Therefore, in its analysis, it is said, "He knows he is old," and so on. Indeed, an old person is not to be made to rise due to his old age. A sick person, due to his sickness. But the Sangha, considering the great helpfulness and special qualities of a storekeeper, or a Dhamma speaker, a Vinaya holder, or a group reciter, or a teacher, designates and gives a monastery for permanent residence. Therefore, one to whom it has been given by the Sangha is also not to be made to rise. Although here... Even to a sick person, the Sangha itself gives a suitable lodging. But the sick person is mentioned separately to show that "even if the Sangha has not given a lodging after being informed, he should not be oppressed, he should be shown compassion." 121. "Upacāra" here means: For beds and chairs in a large monastery, it is one and a half cubits all around. In a small one, it is one and a half cubits from wherever it extends. And for one entering after washing feet, or for one going out to urinate, the path from the foot-washing stone placed at the door, or from the place of urination, to the bed or chair, a path one and a half cubits wide, is called "Upacāra." If, in that precinct of a bed or chair, or in the precinct of a monk standing, entering, or leaving, one wishing to make a lodging encroaches, and spreads a bed or has it spread, there is an offense of wrong-doing. Here, "sits down on" or "lies down on" means: By merely sitting down, or merely lying down, there is an offense of expiation. But if one does both, there are two offenses of expiation. If one sits down or lies down repeatedly, there is an offense of expiation for each act. 122. In this and subsequent cases of "spreading a bed or having it spread outside the precinct," and in the wrong-doing sections like "in the precinct of the monastery," just as the types of expiation offenses are stated here for merely sitting down, merely lying down, doing both, and for different acts, so too should the types of wrong-doing offenses be understood.