English
Again, being entangled by him, having given the admission "Indeed, I remember," he then says "It was for my destruction" and so on, out of fear that "now they will destroy me." The tassapāpiyasikā action should be performed for him. If he is virtuous, then Having fulfilled that, he obtains tranquility. If not so, he will be ruined. The rest everywhere is of clear meaning. The discourse on the Tassapāpiyasikā Vinaya is finished. The commentary on the Chapter on Tranquility is finished. 5. The Chapter on Minor Matters Discourse on Minor Matters 243. In the Chapter on Minor Matters – "mallamuṭṭhikā" means wrestlers. "Gāmamuddavā" means city people engaged in beautifying and adorning their skin. "Gāmamoddavā" is also a reading; the meaning is the same. "Thambheti" refers to posts fixed and placed at bathing places. "Kuṭṭeti" means on one of the brick, stone, or wooden walls. "Aṭṭāne nhāyanti" (bathing at an aṭṭāna) – here, an "aṭṭāna" is a tree trunk planed like a plank, cut into eight-sided strips, and fixed at bathing places; there, people scatter powders and rub their bodies. "Gandhabbahatthakena" (with a gandhabba-hand) refers to a wooden hand placed at the bathing place; with that, it is said, people take powders and rub their bodies. "Kuruvindakasuttiyā" (with a kuruvindaka string) refers to a string of pellets made by binding kuruvindaka stone powder with lac; holding it at both ends, people rub their bodies. "Viggayha parikammaṃ kārāpenti" (causing a vigorous preparation) means rubbing one another's bodies with their own bodies. "Mallaka" refers to something made by cutting a makara-tooth and shaping it like the root of a mallaka plant; this is not permissible even for a sick person. 244. "Akatamallaka" is something made without cutting teeth; this is not permissible only for one who is not sick. But a piece of brick or a piece of pottery is permissible. "Ukkāsikā" means a cloth strip; therefore, for anyone bathing, it is permissible to rub the back with a strip of bathing cloth. "Puthupāṇikā" means a hand-rubbing; therefore, it is permissible for everyone to perform a back-rub with the hand. 245. "Vallikā" is a designation for pearl pendants and the like hanging from the ear; not only vallikā, but any ear ornament, even a palm leaf, is not permissible. "Pāmaṅga" means whatever p Alambaka Sutta. "Neck-string" means any ornament worn on the neck. "Waist-string" means any waist-adornment, even just a thread. "Armlet" means a bracelet. Bracelets and the like are well-known; any arm-ornament below the armpit is not allowed. 246. "Two months or two fingers" here means if the hair reaches two fingers within two months, it should be cut within two months. It is not allowed to exceed two fingers. Even if it is not long, it is not allowed to exceed two months by even one day; thus, this is stated as the maximum limit for both, but there is no prohibition for less than that. "Arranging with a comb" means combing and settling it down with a comb. "With a comb" means with any, such as one made of ivory. "With a hand-comb" means using the hand as a comb, arranging with the fingers. "With beeswax-oil" means with any greasy substance such as beeswax resin. "With water-oil" means with oil mixed with water. For adornment, it is a dukkaṭa everywhere, but to smooth down unruly hair, one may wet the hand and wipe the head. It is also allowed to wipe the dusty head, hot from the sun, with a wet hand. 247. "Monks, not in a mirror or a water-bowl" here means that bronze bowls and the like, in which a reflection of the face appears, all fall under the category of mirrors. And water-pots and the like fall under the category of water-bowls. Therefore, looking into anything (for adornment) is a dukkaṭa. "Due to illness" means to know "Is my wound healing, or not yet?" It is also said to be allowed to look at the signs of aging, such as "Am I old, or not?" "Smearing the face" means smearing with face-pastes that make the skin clear and colored. "Massaging" means massaging with various massages. "Powdering" means anointing with face-powder. "Marking the face with red arsenic" means making marks like tilakas with red arsenic; these are not allowed even with yellow orpiment and the like. The body-ointments and so on are obvious. Everywhere, a dukkaṭa. 248.Monks, regarding dancing and so on, whatever dancing, even a peacock dance, for one going to see it, a dukkaṭa. For one dancing oneself, or causing to dance, it is also a dukkaṭa. As for singing, whatever dramatic singing, or good singing, even a tooth-song, which they do by humming beforehand "we will sing this," this is also not allowable. For one singing oneself, or causing to sing, it is also a dukkaṭa. As for playing instruments, whatever is not allowable. But for one spitting, or standing in doubt, or snapping fingers, or clapping hands, there is no offense. For one standing within the monastery and seeing everything, there is no offense. For one going from monastery to monastery "I will see," there is an offense. One sitting in the assembly hall sees, no offense. One rising and going "I will see," an offense. One standing in the street and turning the neck to see, there is also an offense. 249.Sarakutti means the practice of voice. "There is a break" means one cannot produce what is not obtained; or attain what is obtained. "Later generation" means our teachers and preceptors sang in this way, so the later people follow what they have seen; they sing in the same way. "Monks, not with a drawn-out voice" here, "drawn-out" means breaking this or that meter, destroying the syllables, and proceeding. But in the Dhamma, there is the meter of suttas, there is the meter of jatakas, there is the meter of verses, it is not allowable to destroy that and make it too long. The words and syllables should be shown with a square meter, well-rounded. Sarabhañña means reciting with a voice. In sarabhañña, it is said, there are thirty-two meters such as the wave-meter, the washing-meter, the flowing-meter, and so on. One may do whichever one wishes. The characteristic is to proceed in a square manner, suitable for a recluse, without destroying any word or syllable, without making any alteration. "Outer wool" means they wear a woollen cloak with the woolly hairs outside; similarly, for one who causes to remove, a dukkaṭa. It is permissible to wear it by turning the hairs inwards. The discourse on the proper conduct of a recluse is stated in the commentary on the rule concerning living plants. 251. "Not, bhikkhus, one's own private parts" - only for one who cuts off the private parts is there a grave offense. But for one who cuts off anything else, such as an ear, nose, or finger, or causes such suffering, there is a dukkaṭa. However, in cases of snake or insect bites, or due to other ailments, for one who lets blood or cuts, there is no offense. 252. "A sandalwood knot arose" means a sandalwood lump arose. He, it is said, having caused nets to be spread above and below, was playing in the river Ganges. A sandalwood knot, carried by the river current, came and got caught in his net. His men brought it to him and gave it to him; thus it arose. Here, by "miracle of psychic power," the miracle of transformation is forbidden. But the miracle of determination is to be understood as not forbidden. "Not, bhikkhus, a bowl made of gold," and so on: even if laypeople, at mealtime, prepare food on golden plates and so on and offer it, it is not permissible even to touch it. But plates and other vessels made of crystal, glass, or bronze are not permissible for individual use, but are permissible for communal use or as lay-made items. "Even a bowl made of copper is not permissible, but a plate is permissible" - all this is stated in the Kurundi. Here, by "made of jewels," is meant jewels like sapphires. Here, by "made of bronze," is also included bell-metal. 253. "To be scraped" - this is said for the purpose of making it thin. "A natural circle" means a circle cut from a makara-tooth. 254. "Having turned around" means having struck one another. Here, by "bowl-stand," "on a ground-stand made of ivory, creepers, reeds, etc., three bowls, on a wooden stand, two bowls may be placed one above the other" - this is stated in the Kurundi. But in the Mahāaṭṭhakathā it is stated – "on a ground-stand, there is no space for three bowls; two may be placed. On wooden stands and stick-stands, well-arranged... This is the method for those who have conquered. But a wooden stand, like a spinning top, bound with three sticks, a stick-stand, has no space for even one bowl. Even if placed there, it must be held by hand to sit. But on the ground, it should be placed upside down, just one. "At the edge of the wall" means at the edge of a veranda wall, etc. But if it is turned over and rests there, it is permissible to place it on such a wide wall. "At the edge of the enclosure" means at the edge of a thin wall made on the outside. The decision here should be understood in the same way as stated for the wall. "Cloth" means that which is spread out and the bowl is placed upon. But if that is not available, it is permissible to place it on a mat, or a reed mat, or on the ground enclosed by clay where it will not be soiled, or on such sand. But for one who places it on dust, dirt, etc., or on rough ground, there is an offense of wrong-doing. A bowl-stand may be made of bricks or wood. "Bowl-basket" is called a container like a large-mouthed pot. "Whoever hangs it" means for one who hangs it anywhere, there is an offense of wrong-doing. It is not permissible to tie it and place it on a robe-pole. Whether it is made for storing goods, or for sitting or sleeping, for one who places it on any couch or chair, there is an offense of wrong-doing; but it is permissible to tie it together with other goods and place it. It is permissible to tie it to a carrying pole and hang it,