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in the Saṅgha's dwelling in the monastery reached. Grass means any grass whatsoever, except muñja and pabbaja. But where there is no grass, there they cover with leaves; therefore, leaves are also included as grass. Thus, any grass, even a fistful, among muñja and so on, and even one leaf among palm leaves and so on, whether given to the Saṅgha or grown there, or grass grown from the Saṅgha's grass-land outside the monastery, if guarded and protected, is heavy property. If there is a surplus after monastery work and stupa work are done, it is permissible to give it for personal work. People whose houses have burned down, if they take them and go, should not be prevented. Eight-finger Even if it is being handled, an empty book is indeed heavy property. Clay, whether it be ordinary clay, or five-colored, or plaster, or anything like resin, lac, gum, glue, etc., brought from a difficult place and given, or produced there, carefully kept, even as much as a ripe palm fruit, is heavy property. Even that, when the work of the Sangha and the work of the cetiya are finished, it is permissible to give the excess for personal use. However, asafoetida, cinnabar, orpiment, realgar, and collyrium are divisible property. Regarding wooden articles, any wooden article, even as small as an eight-finger needle handle, given to the Sangha in a place where wood is scarce, or produced there and carefully kept, this is heavy property, so it is said in the Kurundi. However, in the Great Commentary, including all modifications of wood, bamboo, leather, stone, etc., as wooden articles, the determination of wooden articles is stated, starting from "Now at that time, a chair arose for the Sangha." Here is the summary of the meaning: a chair, a seven-part seat, a fine stool, a small stool, a goat-legged stool, an amalaka-shaped stool, a plank, a couch, a straw mat— among these, whatever it may be, whether small or large, given to the Sangha, is heavy property. By "straw mat" here, seats made of banana leaves, etc., are also included. Even a couch covered with tiger skin, adorned with figures of wild animals, embroidered with jewels, is indeed heavy property. A curved plank, a long plank, a robe-washing plank, a rubbing plank, a rubbing club, a tooth-stick cutting block, a pounding club, a tub, a dyeing trough, a water container, a wooden, or ivory, or bamboo box, with or without feet, a casket, a basket larger than a foot-measure, a water trough, a water basin, a ladle, a spoon, a drinking bowl, a drinking conch— among these, whatever is given to the Sangha is heavy property. However, a conch-shell plate is divisible, as is a wooden water gourd. A foot-mat. A water-pot, whether made of wood, or of cloth, leaves, etc., all is heavy property. A stand, a bowl-cover, a palm-leaf fan, a fan, a small basket, a large basket, a broom with a handle, a hand-broom— among these, whatever, whether small or large, made of wood, bamboo, leaves, leather, etc., is indeed heavy property. Among pillars, beams, stairs, planks, etc., whatever house material, whether made of wood or stone, whatever mat, whatever ground-covering, whatever unsuitable leather— all given to the Sangha is heavy property. It is permissible to make a ground-covering. But a sheepskin is for spreading out; that too is heavy property. Suitable leathers are divisible. But in the Kurundi, it is said: "All leather the size of a bed is heavy property." A mortar, a pestle, a winnowing basket, a grindstone, a small grindstone, a stone trough, a stone basin, a shuttle, loom, bellows, etc.— all weaver's and similar tools, all farming tools, all wheeled vehicles, are indeed heavy property. A bed-leg, a bed-frame piece, a stool-leg, a stool-frame piece, handles of adzes, axes, etc.— among these, whatever unfinished carving work, if incomplete, is divisible. But if it is carved and finished, it is heavy property. But a handle for a permitted adze, a parasol-handle leaf, a stick for scissors, sandals, a fire-drill with its stick, a foot-rest (not exceeding what is needed), an emblic myrobalan gourd, an emblic myrobalan pot, a calabash gourd, a calabash pot, a horn gourd— all this is divisible. Anything larger than that is heavy property. An elephant's tusk, or whatever horn, if uncarved, just as it is born, is divisible. For bed-legs, etc., made from them, the decision is the same as before. Even if carved and finished: an asafoetida box, an eye-ointment box, a knot, a peg, an eye-ointment stick, an eye-ointment applicator, a water-wiper— all this is indeed divisible. Among earthenware, all that is for human use and enjoyment: pots, jars, and other potter's vessels, bowls and basins— A charcoal brazier, an incense burner, a lamp stand, a lamp holder, foundation bricks, roofing tiles, and stupas— these, from the time they are given to the Saṅgha, are heavy requisites. But a pot not exceeding the measure of a foot-holding, a bowl, a plate, a small metal vessel, and a water pot— these here are consumable requisites. And just as with earthenware, so too with metalware, the water pot belongs to the category of consumable requisites. This is the sequential explanation here. The discourse on non-transferable items is finished. The discourse on giving new work. "By merely placing the crossbeam" means by merely attaching the pigeon-beam above the doorposts. "By merely plastering" means by merely plastering with cow-dung or plastering with clay. "For the duration of smoke"— this means they give a completed monastery, having looked at it during the "smoke period," saying, "This monastery belongs to him until its construction smoke is no longer seen." "Unfinished"—here "unfinished" means until the rafters are not yet raised. But when the rafters are raised, it is called "much done." Therefore, from that point onwards, it should not be given. One will have it done by commissioning something. In a small monastery, "looking at the work, for five or six years" means: looking at the work, for a four-cubit monastery, for four years; for a five-cubit, for five years; for a six-cubit, for six years, it should be given. But since a semi-detached building is seven or eight cubits, therefore, here it is said "for seven or eight years." If it is nine cubits, it should be given for nine years. But for large monasteries of ten or eleven cubits, or palaces, it should be given for ten or eleven years. But for twelve cubits, or more than that, or even like a bronze palace, it should be given for twelve years only, not more than that. A bhikkhu engaged in new work obtains that dwelling during the rainy season. He does not obtain it during other seasons. If that dwelling decays, it should be told to the owner of the dwelling, or to anyone born in his lineage: "Your dwelling is perishing, take care of this dwelling." If he does not... If he is able, he should be cared for by his relatives or supporters, having been exhorted by the bhikkhus. If even they are not able, he should be cared for with communal requisites. If even that is not available, one dwelling should be given up, and the remaining ones should be cared for. It is even permissible to give up many and establish one. During a famine, when bhikkhus have departed, all dwellings are ruined. Therefore, one, two, or three dwellings should be given up, and by those who consume gruel, rice, robes, etc., from there, the remaining dwellings should certainly be cared for. In the Kurundi, however, it is said: "When communal requisites are not available, one bhikkhu should be told, 'Take one bed-place for yourself and care for it.' If he desires more, he should be made to care for it by giving him a third or a half share. If he then does not wish, saying, 'Only a mere pillar is left here, much work needs to be done,' he should be made to care for it, saying, 'Make it your personal property and care for it; for in this way, the Sangha will obtain a place for storing goods and new bhikkhus will have a place to stay.' Such a cared-for dwelling, while he is alive, is personal; when he dies, it is communal. If he wishes to give it to his pupils, having considered the work, he should be made to care for it by making a third or a half personal property. In this way, he can give it to his pupils. If there is no such caretaker, he should be made to care for it by the method beginning with 'one dwelling should be given up,' and so on." This other thing is also said there: Two bhikkhus take communal land, clear it, and make a communal dwelling. The one by whom that land was first taken is the owner. If both make it personal, he is still the owner. If he makes it communal, and the other makes it personal, if there are many other places for dwellings, even if he makes it personal, he should not be prevented. But if there is no other suitable place like that, he should be prevented, and it should be made by the one making it communal. Whatever expenditure he has made there, that should be given. But if in an existing dwelling or a place for making a dwelling, shade Trees bearing fruit and flowers should be harvested after inspection. If they are personal, the owners should be asked; if they do not give, after asking a third time, they should be harvested saying, "We will give the value of the trees." But if someone, without taking even a single monastic creeper, builds a personal dwelling on monastic land with materials brought in, half is monastic; half is personal. If it is a palace, the lower palace is monastic; the upper is personal. If he desires the lower palace, it is his. If he desires both lower and upper, he receives half in both. He builds two residences – one monastic, one personal. If he builds with materials arising from a monastic dwelling, he receives a third share. If he makes an accumulation or a projection in an unbuilt place, outside the wall, half for the Sangha, half for him. But if a large uneven area has been filled and leveled,