English
"There is also expenditure" – means there is also expenditure made in repairing doors, gates, etc. Because it is not permissible for bhikkhus, it is a banner of sectarians, being in accordance with the practices of sectarians. The Great Commentary. Here, having established his own two intended reasons among the reasons stated, and showing other reasons mentioned there, he says: “In the commentary, other reasons are also stated,” and so on. There, "for the compassion of beings" means for compassion towards beings who would perish due to the construction of such a hut. Since a hut made entirely of clay is easy to break, the bowl, robes, etc., placed there are not protected; they can be stolen by thieves and so on. Therefore it is said, "for the protection of bowl and robes." "For the prevention of an excess of dwellings" means for the prevention of a large number of dwellings, or for the prevention of bhikkhus being constantly occupied in constructing such a dwelling, neglecting their other duties like instruction and inquiry. "Not to be blamed" means not to be spoken of by imputing fault. Pāḷimuttakavinicchayavaṇṇanā In the Pāḷimuttakavinicchayas, "that indeed...pe... not for the purpose of a beautiful color" they say, refers to the binding of the umbrella handle, the staff, the spikes, and the cage. "Everywhere" means everywhere on the umbrella handle. "With the tip of the spike" means with the digging mouth. "Having broken the pot-shape or the animal-shape, it should be held" means if one obtains such an unsuitable umbrella, having broken the pot-shape or the animal-shape, and trimmed it, it should be held. "Or the staff should be wrapped with thread" means it should be wrapped so that no lines are visible on the umbrella handle. "At the base of the staff" means at the root of the staff, that is, at the lower part of the umbrella handle. "The umbrella circle" means the small inner circle of the umbrella. "Having raised" means having lifted up. "That is permissible" means even if they do not bind it with ropes, it is permissible because it is a suitable place to bind. "With various threads" means with threads of various colors. This is said to show the manner of those who do so; it is not permissible to sew in the manner described even with a single-colored thread. "At the edge of the strip" means at the end of the strip. This is said referring to the place where two strips meet. "At the border" means at the border of the robe. This is said with reference to the best wind. "Veṇi" means sewing in the shape of a braided topknot. "Saṅkhalika" means sewing in the shape of a cat's collar. Here, the usage of "veṇiṃ saṅkhalika" refers to the action of "doing." Regarding "Agghiya, Gaya, Muggarā, etc.": Agghiya is sewing in the shape of a cetiya. Gaya is sewing in the shape of a mace, thin at the base and wide at the top. Muggaro is sewing in the shape of a club, uniform at both base and top. "Kakkaṭakkhīni ukkiranti" means making the ends of the knot-bands and loop-bands bound with a border, and raising them in the shape of crab's eyes. The meaning is "they make." "Koṇasuttapiḷakā" (corner-thread-knots) is said in all three knot-places. But how should these knots be made so that their form is hard to discern? By making a single knot at the ends of the threads drawn from the corners, or by sewing them back again, making them hard to discern, the thread-ends should be cut short. But by the Elder Dhammasiri, it was said: "Corner threads and knots, should indeed be hard to discern." Likewise, by the Elder Acariya Buddhadatta, it was said: "Threads and knots there, are indeed declared hard to discern." Therefore, according to their opinion, "corner threads" and "knots" together form "corner-thread-knots." This is the meaning to be understood here. "With gems" means with stones like masāragalla. "Should not be rubbed" means should not be abraded. But shoulder-straps and body-bands may be rubbed with conch shells, etc. "Should be tied as a loop" means it should be tied at the time of dyeing. At other times, it should be untied and put away. "Knots" means knots made of ivory, etc. "Knots" means knots that should be raised point by point. "Oil-colored" is said with reference to a color suitable for ascetics. But a bowl of gem-color, made by another, may be received and used, they say. "Bowl-stands" means bowl-stands made of tin, lead, etc. "Monks, bowls should not be variegated... Because it is said (Cūḷava. 253) that "circles adorned with figures, made as wall-paintings, should be worn," it is said that "wall-painting is not allowed." Because it is said, "Monks, I allow you to cut off the makara-tooth (projection)," it is said that "the makara-tooth (projection) is allowed." "Makara-mouth" means having the shape of a makara's mouth. "Deḍḍhubha-head" means having the shape of a water-snake's head. "Acchī" means having the shape of an elephant's eye. The rope waist-band is allowed as a single one, meaning it is allowed for one tying a rope to tie it as a single strand. It is not allowed to break it in the middle and tie it as a double strand. But without making it double, it is allowed to twist a single rope a hundred times, again and again, and tie it. "Not even one is allowed" means it is not allowed to tie it even as a single strand. "...many ropes... etc. ...is allowed" - this is said with reference to the waist-band, not with reference to fringes. Indeed, such a waist-band is allowed to be tied. Therefore, it was said by the Elder Acariya Buddhadatta: "The waist-band, made of a single rope, was spoken of by the Sage; One with five-finger-like shapes, not even one is allowed. "Having made many ropes into one, with a single rope; Having continuously wrapped it, it is allowed to tie what is made." But a 'muraja' waist-band is not allowed, because it is said (Cūḷava. 278): "Monks, various waist-bands should not be worn: the kalābuka, the deḍḍhubhaka, the muraja, the maddavīṇa. Whoever wears one incurs an offense of wrong-doing." But does that which is made by gathering many ropes into one and continuously wrapping it with one, not fall into the category of 'muraja'? Yes, it does not. For 'muraja' is that which is made by wrapping threads of various colors in the shape of a drum-stick. But some say that "muraja" is a rope made by gathering many ropes into one and wrapping them with a single rope; that should not be accepted. If that were 'muraja', then it would not be said that "that which is made by gathering many ropes into one and continuously wrapping it with one is a 'many-rope' (band)." Other, "that is permissible" this would be contradictory. But a muraja in the form of a wristlet and on fringes is permissible because it is said: "The fringes of the waist-band wear out. I allow, monks, a muraja of soft cotton" (Cūḷava. 278). Therefore it will be said: "I allow, monks, a muraja of soft cotton" this is allowed only for fringes. Regarding the waist-band fastener: because it is said: "The end of the waist-band wears out. I allow, monks, a fastener." fasteners made of ivory, horn, etc., to be made at the end of the waist-band, at the base of the fringe, for its durability. They say: "The eight auspicious symbols are: conch, wheel, full vase, gayā, śrīvatsa, goad, banner, sovatthika." Paricchedalekhāmattam means merely a boundary line to be made at both ends. Because "straight only" is said, square or other crooked patterns are not permissible. They say: "Umbrella handles, Dhamma-karana, collyrium tubes, made with multi-colored lines or designs, are not permissible." Ārakaṇṭaka refers to a long-nosed knife made for mending books, etc. Vaṭṭamaṇika means a round knob to be raised at the tip, making it round. By "or other colored ornament" it includes pimples, etc. Maṇika means a single round gem. Piḷaka means many round lines, like a string of pearls, the size of mustard seeds. They say: "Because it is not mentioned in this section, any colored ornament for writing is permissible." Valitaka means having raised a fold in the middle. Maṇḍalaṃ hoti means it becomes a circle brought for insertion into the upper fire-stick. Although only a toothpick-cutting knife is mentioned here, a large knife is also not permissible. To tie it straight only this is the connection. "Either on both sides or on one side only" this is the rest of the phrase. Iron rings made at the tip of a scissors-stick are also permissible, from the mutual striking of which a sound is emitted. Āmaṇḍasāraka refers to a vessel made from āmalaka. Bhūmattharaṇa refers to decorated mats, decorated carpets, etc., which are prepared. On that ground, a mat to be spread. By "water-pot," it includes a small water-jar and a drinking-cup. By "fan," a square fan. "All... etc. ... is permissible" means that among the aforementioned beds and chairs, everything except the form of a woman, all kinds of flower-work, creeper-work, and other decorations, are permissible for a monk. "Nothing is to be prohibited in the dwelling except a hostile dwelling" – this is the meaning here: among the requisites for a dwelling, there is nothing to be prohibited, but a hostile dwelling itself should be rejected. "Others" refers to the owners of the boundary. Royal favorites, whether from other sects or the same sect, who cause obstacles to Uposatha and Pavāraṇā, are called shameless ones who frequent the royal court. "Their assembly of the conscientious" means an assembly of conscientious ones capable of giving support by being on the side of those boundary owners. "It is well-done" means that even if it belongs to others, if it is done within one's own boundary according to the prescribed method, it is well-done. The commentary on the decisions outside the Pāli Canon is finished. 86. "'Wood taken by the king'" means wood appropriated by the king; it is said to be the king's property.