English
he should be dealt with. That which is made for striking is called a "striker," this is a designation for any kind of weapon, the meaning is, "excluding that, I allow all other metal implements." Here, "Kataka and potter's work," Kataka has already been stated. "Potter's work" means the entire clay hut of Dhaniya. The rest is clear everywhere. The Discourse on Minor Matters is finished. The Commentary on the Chapter on Minor Matters is finished. 6. The Chapter on Lodgings Discourse on the Permission for Monasteries 294. In the Chapter on Lodgings – "is not prescribed" means is not permitted. A monastery is any remaining dwelling, apart from half-gabled houses and so on. A half-gabled house is a Garuda-winged house. A palace is a long palace. A mansion is a palace with a gabled chamber established on the upper terrace. A cave means a brick cave, a stone cave, a wooden cave, a mud cave. "For the Sangha of the four directions, present and not yet present" means for the Sangha of the four directions, present and not yet present, whose movement is unimpeded in the four directions. 295. In the verses of appreciation – "cold, heat" is said with reference to the different seasons. Here, "and in winter, and by rain" means "winter" is called a chilling wind. "By rain" means straight cloud-rain... are indeed. All these ward off. This should be connected with that very word. 'It is warded off' means it is warded off by a monastery. 'For a cave' means for hiding. 'For comfort' means for comfortable dwelling, due to the absence of dangers like cold. 'To meditate and to insight-meditate'— these two words should also be connected with the word 'for comfort'. This is indeed what is said: the gift of a monastery is for comfort. What kind of comfort? That which is for meditating and for insight-meditating. Or it should be connected with the following word: the gift of a monastery is for meditating and for insight-meditating. Here, the gift of a monastery to the Sangha, given with the thought 'they will meditate and insight-meditate here', is praised by the Buddha as supreme. For this was said: "He is a giver of all, who gives a dwelling." (Samyutta Nikaya 1.42) And since it is praised as supreme, (there is) the verse "Therefore, indeed, a wise person..." 'Let him cause the learned to dwell here' means he should cause those learned in the scriptures and those learned in realization to dwell in this monastery. 'And their food' means all that is suitable for them— food and drink, robes and beds, chairs and other furnishings— for those who are upright and pure in mind. 'He should give' means he should provide. And indeed, with a clear mind, not losing mental clarity. For to one with such a clear mind, they teach the Dhamma... ...he attains Nibbana, taintless. 296. 'A pulling-hole, a pulling-rope'. Here, a rope, even if made from a leopard's tail, is permissible; no rope is impermissible. 'Three locks' means three keys. 'A mechanism, a needle' means here, whatever one knows, that mechanism, and to make its opening-needle, is permissible. 'A railing-window' is like a railing at a cetiya. 'A net-window' is one bound with a net. 'A bar-window' is a pillar-window. 'Cakkalika' here means 'I permit tying a cloth foot-wiper'. 'A window-cushion' means 'I permit making a cushion the size of the window and tying it'. 'Miḍḍha' means miḍḍha-. aṃ. A cat-bed means a cane-bed; or one woven with bamboo strips. 297. A small chair is called a square stool. Since it is said, "even a high small chair," a long stool with eight-finger legs, long on one side, is permissible. However, a square small chair is permissible even if it exceeds the measure. A seven-part bed is a bed made with a backrest on three sides; this too is permissible even if it exceeds the measure. A fine stool is called a cane stool. A small stool is a stool covered with cloth. A goat-foot stool is a stool made like a food-tray, with feet placed on a wooden board. An āmalaka-ring stool is a multi-legged stool arranged in the shape of an āmalaka fruit. These are the stools mentioned in the Pāli text. The decision here is that any wooden stool is permissible. A couch means one made of usīra grass or muñja grass. "A bed-leg not exceeding eight fingers" means eight fingers of a human being's measure. A cimilikā is a covering spread over a prepared ground to protect its surface. Tree cotton means the cotton of any trees such as the silk-cotton tree. Creeper cotton means the cotton of any creepers such as the milk-creeper. Grass cotton means the cotton of any grass species such as poṭaki grass, and even the cotton of sugarcane stalks and the like. By these three, all plant life is included. For there is no other plant life apart from tree, creeper, and grass species. Therefore, the cotton of any plant life is permissible for a pillow. However, when it comes to a cushion, all this cotton is said to be impermissible. Not only for a pillow, but also the hair of all birds such as geese and peacocks, and all quadrupeds such as lions, is permissible. However, any flowers such as piyaṅgu flowers and bakuḷa flowers are not permissible. Tamāla leaves alone are not permissible, but mixed ones are. The five kinds of wool and cotton permitted for cushions are also permissible. "Addhakāyikā" means half the size of the body, from the waist down to the head, they are placed. The size of a pillow for the head is that when measured across, the distance between two ears at three points is a span and four fingers, and the middle part is a fist and a cubit. As for length, it is one and a half cubits or two cubits, as stated in the Kurundi. This is the maximum limit for the size of a head pillow. Beyond this, it is not allowed, but below it, it is allowed. For a non-ill person, only a head pillow and a foot pillow are allowed. For an ill person, it is allowed to spread out pillows and lie down on a covering placed over them. "As for the five permissible kinds of stuffing for pillows, a pillow made with these can be large," said Elder Phussadeva. However, Elder Vinayadhara Upatissa said, "When one makes a pillow, saying 'I will make a pillow,' whether putting in permissible or non-permissible stuffing, only the [prescribed] size is allowed." "Pañca bhisiyo" means five pillows filled with the five kinds of wool, etc. Their enumeration is stated by counting the stuffing. Here, by "wool," not only sheep's wool is taken, but excluding human hair, any hair of birds and quadrupeds, whether permissible or non-permissible, is all included here by the term "wool." Therefore, it is permissible to make a pillow by making the pillow cover from one of the six robes or six supplementary robes, and putting all that [hair] inside. However, even if sheep's wool is not put in, but a blanket, folded four or five times, is put in, it is still counted as a wool pillow. Among the "cloth pillow, etc.," a "cloth pillow" is made by collecting any new or old cloth and putting it inside. A "bark pillow" is made by putting any bark inside. A "grass pillow" is made by putting any grass inside. A "leaf pillow" is made by putting any leaves inside, except for pure tamāla leaves. However, tamāla leaves mixed with other things... That alone is permissible; pure (material) is not permissible. There is no fixed measure for a cushion. A bed-cushion, a seat-cushion, a floor-mat-cushion, a walking-path-cushion, a foot-wiping-cushion— considering what is appropriate for these, a measure should be made according to one's own preference. And that five kinds of cotton, including wool, are allowable for a cushion, it is said in the Kurundi that "it is also allowable for a masūraka." By this, it is established that a masūraka is allowable to be used. "Spreading a bed-cushion on a seat" means spreading a bed-cushion on a seat; it is appropriate to say "carrying it for the purpose of spreading." "Without making an ulloka" means without giving a lining underneath. "To sprinkle" means to give sprinkles on top with dye or turmeric. "Bhattikamma" means bhattikamma on the cushion cover. "Hatthabhatti" means a five-finger bhatti. 298. Ikkāsa means tree sap or gum. Piṭṭhamadda means flour paste. Kuṇḍakamattika means earth mixed with bran. Sāsapakuṭṭa means mustard flour. Sitthatelaka means melted beeswax. "It is very abundant" means it stands as drops. Paccuddharitu means to wipe off. Gaṇḍumattika means earth from an earthworm's excrement. Kasāva means the astringent juice of āmalaka and harītaka. 299. "Monks, a striking picture is not allowable" here, not only images of men and women, but even images of animals, down to the image of an earthworm, are not allowable for a bhikkhu to make himself, or to say "Make it!" It is not even permissible to say, "Lay follower, make a doorkeeper!" However, inspiring stories like Jātaka tales, or stories connected with dispassion, or similar offerings, are permissible to have others make. Flower arrangements and the like are permissible to make oneself. 300. Aḷakamandā means a single courtyard, crowded with people. "Three chambers" means here: Sivikāgabbha is a square chamber. Nāḷikāgabbha is a long chamber, twice or thrice as long as it is wide. Hammiyagabbha is a chamber with a peaked roof or a flat roof on an upper floor. Kalaṅkapādaka having pierced a tree, having driven stakes into it, and made it, that is, I allow a removable wall-base to be established in the ground to support a dilapidated hut-base. Parittāṇakiṭika means a screen for protection from rain. Uddasudha means mud mixed with cow-dung and ashes. Āḷinda is called a porch. Paghana is what people strike with their feet when going out and coming in; it is a name for the area made by extending the wall on both sides of the monastery gate; it is also called "paghāna." Pakuṭṭa is called the surrounding veranda around the central chamber. "Pakuṭa" is also a reading.