English
It is allowable to say thus: instead of saying "you have come" (āgatosī), because it is near the present, "you are coming" (āgacchasī) [is said]. is said to be spoken by the present tense usage. The characteristic here is to be understood according to grammar. That is the method, so when it should be said "I have come," saying "I am coming" also shows that this is a present tense usage near the present tense. 348-349. Since it is not possible to do anything by mere begging, the meaning "with materials begged by oneself" is stated. Painted upwards is ullittā, painted downwards is avalittā. Since those who paint upwards mostly paint inside, and those who paint downwards paint outside, it is said "ullittā means painted inside, avalittā means painted outside." There, ullittā means, excluding the unpainted spaces such as the balance-board, joint, window, and smoke-hole, the remaining painted spaces are plastered inside the roof with lime or clay, joined with the walls. Avalittā means plastered outside the roof in the manner stated. Ullittāvalittā means plastered both inside and outside the roof in the same way. The explanation is consistent because the word "by causing to be done" (kārayamānena), which is a causal agent, is explained as "by causing to do" (kārāpentena) in the sense of a causal agent. If so, why is the analysis of that word given as "doing or causing to do"? It is said, "Because..." etc. From the statement "one completes what one has begun by others," it is said that "one who does should also act in the manner stated here." There, "in the manner stated here" means in the manner stated in this training rule. Both of them, the doer and the one who causes to do, are included by the word "by causing to be done." How are they included? For one who causes to be done is not called a doer. The meaning here should be understood thus: Since both the doer and the one who causes to be done should act in the manner stated here, when it is said that "one who causes to be done should act thus," it is already implied that the doer should act thus. Therefore, the Blessed One said "by causing to be done." From that, when it is said, "by causing to be made," even an meaning obtained by capability is included by that. The expression would be inverted, because "by causing to be made" is not a synonym for "by making." Therefore, if the meaning of the words "by making or by causing to be made" were specified, the expression would be contradictory— this is the intention. Only the meaning is only the meaning obtained from the words and by capability. "Uddeso" means to be designated. "Abbohārikaṃ" means immeasurable. Without saying "in length and in width," since the word "vā" (or) for the alternative meaning is stated, to show that there is an offense even if increased in one part, it is said, "whoever, moreover," etc. "Three cubits" means three cubits by the carpenter's cubit. "A bed of proper measure" is a bed of nine spans by the usual span. "It should be made of proper measure" is said with reference to the maximum measure. Therefore, a hut of maximum measure without designated ground is not permissible. Lest someone doubt that a hut of less than the measure without designated ground is permissible, to remove that doubt, "even less than the measure," etc., is said. There, "less than the measure" is less than the measure stated in the Pāli. A hut less than four cubits by the latter measure is not called a hut. To show a hut that meets the definition of a hut from four cubits upwards, it is said, "four cubits, even five cubits." "Kalalalepo" is a plaster made with some adhesive, or a plaster of copper, clay, etc. "Alepo eva" means it is immeasurable, this is the intention. "Piṭṭhasaṅghāṭo" is the door frame. "Even by looking" means even by not looking, even by means of not looking, it is permissible to do so—this is the intention. 353. Just as a fixed path of travel is not permissible for lions, etc., when they go out for prey, so too, a fixed path of travel is not permissible for elephants. "Etesaṃ" means for these, i.e., lions, etc. "Cāribhūmi" means grazing ground. "Na gahitā" means not prohibited, this is the intention. "Ārogyatthāya" means for the sake of health, for freedom from danger. "Sesāni" means the rest, such as those related to the forenoon, etc. i. Regarding "depending on grains," here the place where grains grow is taken by the word "grains." Therefore it is said: "of the seven kinds of grains... ...pe... established." "They strike into" – this is a place of assault. To explain the meaning of "enemy's house," it is said: "made for the purpose of killing thieves." "Smelling of the Dhamma" – this means smelling of cutting hands and feet. It cannot be turned over, because it arises from a cut bank, it cannot be turned over. "To build" – this is the foundation to be built near the hut's site. Although here, as in taking what is not given, there is no distinction between prior use and concurrent use, yet showing them separately is done to indicate the breaking and division of the hut in "having cut, it is to be made again." "For that purpose" – for the purpose of carving. "Made thus" – made of an undesignated material or exceeding the measure. "A hut made of wood" – this is a wooden hut, a cottage. The same method applies to "stone hut" and so on. "Leaf-hut" – this refers to a hut that is plastered and coated, to be covered with leaves outside. Therefore it is said: "I will plaster the walls and roof." Referring to one who wishes to finish it with only an inner plaster, it is said: "or with an inner plaster," and so on. The same method applies to "or with an outer plaster." It should be connected as: "placed in that doorframe or window." "Its space" – the space of that doorframe or window. "Having enlarged again" – if the previously placed space was small, then by breaking it, having enlarged it again. "The plaster does not join" – it means that the plaster given before does not join with the doorframe or window, it does not remain as one piece. "That" – that doorframe or window. "A Saṅghādisesa immediately" – because the plastering work is finished, a Saṅghādisesa arises even before placing the doorframe or window. "Having made the covering not reaching by eight finger-breadths" – here, thinking "may I not incur an offense," he leaves even one finger-breadth of space on the wall or roof without joining it with plaster. They say it is permissible. He says that a clay wall itself counts as a clay plaster: "If one makes a wall of clay, there is an offense in joining it with a roof plaster." No offense for both, because the former plaster was not joined, and the latter could be for oneself. No offense for both. Therefore, even without a rule, if he, not ordered by him, makes it thinking "I will make it for him," there is no offense for both. If he makes it, ordered by him, the offense is for the original owner. 354. The thirty-six tetrads are: In the first instance, beginning with "a bhikkhu makes a hut," a tetrad with unindicated site, a tetrad with indicated site, a tetrad exceeding the measure, a tetrad within the measure, a tetrad with unindicated site and exceeding the measure, and a tetrad with indicated site and within the measure – these are six tetrads. Thus, in the five instances of "ordering to make," etc., there are thirty-six. They were stated to show the distinctions of offenses. Because it is stated in the mātikā without distinction, "If a bhikkhu, with exertion, on a site, without clearing," to prevent the wrong understanding that there would be a Saṅghādisesa even for exertion and not clearing, for exertion and not clearing, it is a Dukkata. For having an unindicated site and exceeding the measure, it is a Saṅghādisesa. Thus, they were stated to show the distinctions of offenses. 355-361. Where it should be said "with two Saṅghādisesas," due to a change in case and a change in number, it is said "by two Saṅghādisesas," he says. "The meaning should be understood as 'with two Saṅghādisesas...etc.'" Because it is said "or it should be given to another," even for one who takes an unfinished hut and makes it for himself, they say there is no offense, because it was not made by him from the beginning. "Should be pulled down" means "should be destroyed." "Having made it level with the ground" means "having made it level with the hut site." 364. "No plaster is joined here" is said due to the absence of roof plaster. But because it is permitted separately, even if they apply plaster inside the cave, on the upper part, for making paintings etc., it is permissible. "Caves made of bricks etc., not by applying plaster, are called caves." It is said in the commentary: A hut covered with grass or leaves is said to be "a chicken-dung house is permissible." And by saying "the covering with sticks," and again showing that, a hut covered with grass and leaves is meant. "Having made the covering a net-binding with sticks" means having bound the covering like a net with sticks placed lengthwise and crosswise. "Having scattered" means having dispersed grass and so on. In "the plaster adheres to the plaster along with the wall plaster," since the state of being plastered and daubed is said with reference to the covering, even if one does not desire wall plaster, if the covering plaster adheres to the wall even in a small amount all around, they say there is an offense even without wall plaster. "If one makes a stone foundation below just to get rid of termites, and does not plaster it, and plasters above, and the plaster does not adhere," they say there is no offense. This does not agree with that statement of the commentary. Some say there: "Because there is no desire to plaster the wall, even if the covering plaster adheres to the stone foundation, no offense is stated there." That too is not correct. For, because it is said "just to get rid of termites,"