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but it is not permissible to tie it and place it on top. But if a couch or chair is lifted and placed on robe-poles, etc., covered by a shelf, it is permissible to place it there. It is permissible to attach it to the shoulder with a shoulder-strap and place it on the lap. Even a bowl full of food in an umbrella, or a bowl attached to the shoulder, is not permissible to place; but if it is tied together with other goods or placed on a shelf, it is permissible for anyone to place it. 255. "By one with a bowl in hand" here means not only one whose bowl is in hand, he is indeed one with a bowl in hand, and not only He is not allowed to open the door. Moreover, if it (the bowl) is on his hands or feet or any part of his body, he is not allowed to open the door, or lift the latch, or open the bolt with a key, using his hand, or foot, or head, or any part of his body. But he is allowed to hang the bowl on his shoulder and open it as he pleases. "Tumbakaṭāha" means a gourd-bowl; it is not proper to keep it. But having obtained it, it is proper to use it temporarily. The same rule applies to "ghaṭikaṭāha." "Ghaṭikaṭāha" means a pot-bowl. "Abhuṃ me" is an expression of fright. Regarding "sabbapaṃsukūlikena" (by one who uses only rags), robes and beds and chairs made of rags are proper, but what is to be eaten must be that which is given. "Calakāni" means discarded pieces of meat. "Aṭṭhikāni" means fish and meat bones. "Ucchiṭṭhodaka" means water for washing the mouth. If one carries out any of these with the bowl, it is a dukkaṭa (offence). He is not allowed to wash his hand after receiving the bowl. It is not proper to pour hand-washed or foot-washed water into the bowl and carry it out. It is not proper to take a clean, unsoiled bowl with a soiled hand. But it is proper to pour water into it with the left hand, take one mouthful of water, and then take it with the soiled hand. Even so, that bowl becomes soiled. But it is proper to wash the hand outside with water and then take it. When eating fish, meat, fruits, etc., if he wishes to discard a bone or a piece of meat, he is not allowed to place it in the bowl. But if he wishes to eat it again, he is allowed to place it in the bowl. It is proper to keep bones and thorns there and pick them out with the hand and eat. But if he wishes to eat again anything taken out of the mouth, he is not allowed to place it in the bowl. He is allowed to bite pieces of ginger and coconut and put them back. 256. "Namataka" means a knife-sheath. a piece of cloth. A staff-knife means a knife made by attaching a fig-wood stick or any other stick. "They are dirty" means they are covered with dirt. "To fill with powder" means to fill with powder. "With flour" means with flour mixed with turmeric. "Saritaka" is called stone powder; the meaning is, "I allow to fill with it." "To smooth with beeswax" means to smear with beeswax. "The saritaka breaks" means that beeswax-smeared thing breaks. "Saritasippāṭika" means a beeswax-cloth; but in the Kurundi it is said that the saritasippāṭika is suitable for the knife-sheath. "Kathina" means a ladder or any of the mats, rugs, or blankets to be spread there. "Kathina rope" means the rope with which they tie the robe to the kathina while sewing the double-layered robe. "The kathina is not enough" means a kathina made to the measure of a tall monk; when a short monk's robe is spread on it, it is not enough, it is inside; the meaning is, it does not reach the poles. "Pole kathina" means the meaning is, "I allow to tie another ladder in the middle of it, to the measure of the other monk." "Bidalaka" means folding a mat at the edge to the measure of the pole-kathina and doubling it. "Salaka" means a stick to insert between the layers of the double-layered robe. "Tying rope" means a rope to tie the small ladder with the large ladder. "Tying thread" means a thread to tie the robe to the small ladder. "To tie and sew the robe" means to tie the robe there with that thread and sew it. "They are uneven" means some are small, some are large. "Kaḷimbhaka" means anything like a palm leaf for marking measurements. "Moghasuttaka" means a marking thread with turmeric thread, like the black thread used by carpenters on wood. "They receive with the finger" means they cover the needle's point with the finger. They receive a finger-stall. 257. A piece of cloth for the workshop. whatever is a small fence, like a fence of stakes. "High ground" means I allow you to make high ground by piling up earth. "Having plastered and smoothed" means having shaken off the roof, made a strong frame, and plastered with clay both inside and out. "With a cow-rubbing post" means having put a bamboo or a tree branch inside, and joined it together with that. "Binding rope" means the rope for binding that which is joined. 258. A water-strainer with a ladle is made by weaving together three sticks. 259. "Whoever does not give" means whoever does not give to one who has no strainer, there is an offense for him. But if one asks even when a strainer is in one's own hand, it should not be given unwillingly. "Stick strainer" means like the lye strainer of washermen, a cloth is tied to a ladder bound at four legs, and water should be poured onto the middle stick; it fills both parts and strains. "Submerging cloth" means that by which they take water with a pot after submerging it in water; they tie a cloth to four sticks, drive four stakes into the water, tie the cloth to them, release it from the water at all edges, submerge it in the middle, and take water with a pot. "Mosquito net" is called a robe-hut. 260. "With a body full of phlegm" means with a body afflicted by phlegm and other humors. "Door-bar" is called a door-post of the same size as the door-frame, where three or four holes are made and pins are inserted. "Monkey-head" is called a door-bar latch inserted there by piercing the door-frame. "Pins" are inserted by making a hole in the middle. "Latches" are fixed above. "To make a circle" means to build a low foundation. "Smoke-eye" means a smoke-outlet hole. "To perfume" means to perfume with fragrance. "Water-place" means a place for keeping water. There, water should be kept in a pot and used with a saucer. "Gatehouse" means a door-gatehouse. 261. "Three coverings" here means the covering of the hot-bath house. And the first, and the water-covering, are permissible only for one who is doing service. In other things, like salutations, they are not permissible. The cloth-covering is permissible in all actions. "There is no water" means there is no bathing water. 262. "Scales" means scales for drawing water, like those of water-carriers. A "karakaṭaka" is said to be a machine for drawing (water) by yoking oxen or by holding with hands, with long ropes and so forth. "Cakkavaṭṭaka" means a water-wheel machine. A "piece of leather" is a leather vessel to be attached to scales or a karakaṭaka. "It is open" means it is not enclosed. A "water-scoop" made of a stick, or of horn, or of wood, is permissible. If it is not available, it is permissible to draw water even with a piece of cloth. 263. "Water-channel" means a channel for the coming of water. A "nillekhajantāghara" is said to be one with projecting rafters. This is the name for a roof made by placing rafters in a circle above the main beams. "By dwelling for four months" means the meaning is that one should not depart for four months by dwelling. 264. "On those strewn with flowers" means on those spread with flowers. A "namataka" is a non-woven (mat) made of sheep's wool, to be used in place of a piece of leather. "Āsittakūpadhāna" is a designation for a box made of copper or silver. However, because it is prohibited, even one made of wood is not permissible. A "maḷorikā" is said to be a stick-holder. Stick-stands, leaf-stands, and basket-backs are also included here. Indeed, from the point of view of the general category of stands, a hole, whether pierced or unpierced, is permissible. "In one vessel": here, if one bhikkhu takes fruit or cake from the vessel and goes, when he has gone, it is permissible for the other to eat the remainder. And for the other, when that is finished, it is permissible to take again. 265. "With eight factors": here, for one endowed with even one factor, it is permissible to go beyond the boundary or outside the boundary and overturn (the bowl) in rivers and so forth. However, when the bowl has been thus overturned, if someone in his house gives a gift... Indeed, it should not be taken. It should be sent to other monasteries as well, saying: "Do not receive alms in so-and-so's house." However, at the time of excommunication, after having him requested up to three times, and having him abandon the arm's reach, he should be excommunicated by a ñatti-dutiya kamma (motion-and-two-declarations act). 268. Purakkhatvā means 'having placed in front'. Saṃharantu means 'let them be gathered'. Celapaṭika means 'a cloth mat'. He, it is said, spread it with this intention: "If I obtain a son, the Blessed One will step on my cloth mat." But he was incapable of obtaining a son; therefore, the Blessed One did not step on it. If he had stepped on it, later, not obtaining a son, he would have conceived the view: "This one is not omniscient." This, then, was the reason for the Blessed One's not stepping on it. But since monks, if they were to step on it unknowingly, would be despised by householders; therefore, to free the monks from contempt, he laid down a training rule. This was the reason for laying down the training rule. Maṅgalatthāya yāciyamānena means whether she is one whose pregnancy has departed or one who is heavily pregnant, in such places, when requested for a blessing, it is permissible to step on it. Dhotapādaka is a mat spread at the foot-washing place for stepping on with washed feet; it is permissible to step on that. 269.