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a son would not be born to him. But if the cloth were trodden upon, he might grasp a wrong view, saying: “It is a common saying in the world that by making a dedication to the Buddhas, one obtains what is desired. And I have made a great dedication, yet I do not obtain a son. This saying is empty.” And the sectarians might complain: “There is nothing the ascetics should not do. They wander about trampling on a piece of cloth.” And at present, among those who would tread, many monks know the minds of others. They would tread, knowing the suitability, and would not tread, knowing the unsuitability. But in the future, the supporting condition will be weak, they will not know the future. If, when they tread, what is desired is fulfilled, that is good. If it is not fulfilled, people will be remorseful, saying: “Formerly, by making a dedication to the Sangha of monks, they obtained whatever they wished. Now they do not obtain it. Those monks, I suppose, were fulfillers of practice. But these cannot fulfill the practice.” For these three reasons, the Blessed One, not wishing to tread, remained silent. The Elder said this, however, referring to the third reason among those stated, that the Tathāgata compassionately regards the future generation. Those who desire good fortune are called auspicious. 269. “Seed-fan” means a square seed-fan. “Palm-fan” means a circular fan made from palm leaves and the like. 270-275. “A single-leaf umbrella is a palm leaf,” it is said in the commentaries. In “by a hundred actions,” the word “hundred” has many meanings. The meaning is “by many actions,” it is said to mean “with great effort.” “Rudi” means a small wound. 278. “If one enters a village with an unfastened waist-band, intentionally or unintentionally, there is an offense. It should be fastened from the place of recollection and then one should enter or return,” it is said in the commentaries. It is said in the *ṭhipa* passages. "Made by winding in the form of a drum-stick" means many ropes were put together, wound with threads of various colors, and made to resemble a drum-stick. Therefore, in the commentary on the second *pārājika* (Pārā. Aṭṭha. 1.85, Pāḷimuttakavinicchaya), it is said: "It should not be said that 'many ropes put together and continuously wound with one [thread] is a 'many-roped' thing'; that is permissible." What needs to be said there has already been said below. A *muddikakāyabandhana* is that which is prepared without being square. The *pāmaṅgadasā* is square. "In the form of a *mudiṅga*" means in the shape of a *varakasīsa*. "The *pāsa*" means the base of the fringe. 280-282. "Muṇḍavaṭṭī" refers to wrestlers, laborers, and so on. "By the measure-finger" is said with reference to the carpenter's finger. The rest here is easily understood from the Pāli text and the commentary. The commentary on the section on minor matters is finished. 6. The Chapter on Dwellings. Commentary on the story of the permission for monasteries. 294. "In the Chapter on Dwellings, a dwelling is not prescribed" is said with reference to a monastery-dwelling. For there are four kinds of dwellings (Ma. Ni. Aṭṭha. 1.296): monastery-dwellings, couch-and-chair-dwellings, mat-dwellings, and open-space-dwellings. There, according to the saying (Vibha. 527): "A couch is also a dwelling, a chair, a cushion, a pillow, a monastery, a half-gabled house, a palace, a mansion, a cave, a tower, an upper chamber, a rock-shelter, a bamboo grove, a tree root, a pavilion is also a dwelling. Or wherever monks reside, all of this is a dwelling." By this, a monastery, a half-gabled house, a palace, a mansion, a cave — this is called a monastery-dwelling. A couch, a chair, a cushion, a pillow — this is called a couch-and-chair-dwelling. A *cimilikā*, a piece of leather, a grass mat, a leaf mat — this is called a mat-dwelling. Or wherever monks reside — this is called an open-space-dwelling. Among "tree roots" and so on, a tree-root-dwelling is any tree root with dense shade and seclusion. A mountain is a rock. For there, a water-channel... Having performed their water duties, seated in the cool shade of trees, while the various quarters were visible, fanned by a cool breeze, they practice the ascetic's way. Kanda is what is called water. A mountain region split by it, broken by water, is a kandara. Which they also call "nitamba" or "nadīkuñja." There, indeed, is sand like a silver sheet; above, a dense forest like a canopy of jewels; water flows like a mass of jewels. Having descended into such a kandara, having drunk water, having cooled their bodies, having piled up the sand, having spread out their rag-robes, seated there, those bhikkhus practice the ascetic's way. A mountain cave, is between two mountains, or a great opening like a tunnel in a single mountain. From the statement beginning, "Vanapattha is a designation for distant abodes" (Vibh. 531), where they do not plough, do not sow, having gone beyond such a place of human habitation, a forest abode is called "vanapattha." Ajjhokāsa is a place not covered by anything. Desiring, they may make a robe-hut here and dwell. Palālapuñja means in a pile of straw. Indeed, having pulled out straw from a large pile of straw, they make dwellings like overhanging caves. And having spread straw over bushes and thickets, seated underneath, they practice the ascetic's way. Referring to that, this was said. Pañca leṇāni means five hiding places. Bhikkhus hide here, thus they are leṇāni. This is a designation for monasteries and the like. Supaṇṇavaṅkageha means a house made in the shape of a Garuḷa's wing. 295. In the verses of appreciation, "cold" means the cold that arises either due to internal elemental disturbance, or due to external seasonal change. "Heat" means the burning of fire. Its arising should be understood as from forest fires and the like. Paṭihanti means they obstruct. So that by both of these, there is no obstruction to body and mind, thus one acts. Indeed, with a body afflicted by cold and heat, a bhikkhu with a distracted mind to strive wisely... he is not able. By wild animals, meaning wild animals like lions and tigers. For one who has entered a well-guarded dwelling and closed the door and is seated, those dangers do not arise. By creeping things, meaning any long-bodied creatures that crawl and move about. "Insects" is merely an example; biting insects and the like should also be understood as included here. In the cold, meaning the cold sensation that arises due to the cold season, or due to a seven-day continuous rain, and so on. By rains, meaning the rainfalls that arise from time to time. Fierce wind and sun are repelled, are warded off. "Fierce" refers to the wind that is fierce due to its power to uproot and break trees and plants, and which is of various kinds like dusty and dustless; and the sun's heat, which is fierce due to its arising during the scorching heat of summer. For the purpose of seclusion, meaning for the purpose of delighting in seclusion, by turning the mind away from various objects. For the purpose of happiness, meaning for the purpose of living comfortably due to the absence of the aforementioned dangers. To meditate, meaning to fix the mind intently on any of the thirty-eight objects. To discern, meaning to contemplate formations as impermanent and so on. He dwells, meaning he dwells in safety. He causes to be made, meaning he should cause to be made. He delights, meaning in the pleasant comfort of the dwelling. "Let the learned dwell here," meaning having built them, he should cause learned, virtuous, and righteous persons to dwell in these monasteries. And while causing them to dwell, he should give food and drink, clothing and lodging to these learned ones, so that they do not suffer fatigue due to lack of requisites, with a mind that is upright, endowed with good intentions, and purified by faith in the results of actions and the qualities of the Triple Gem. Now, to show the mutual helpfulness of householders and renunciants, the verse "they to him" is spoken. Therein, "they" means those learned ones. "To him" means to the lay follower. "They teach the Dhamma," meaning they teach the good Dhamma which removes all suffering of existence. "That Dhamma which he understands here," meaning that good Dhamma which that person, having understood by rightly practicing in this Dispensation, becomes taintless by attaining the highest path, and then attains final Nibbāna. "And he is a giver of all," this is said because when a dwelling is given, it is considered that all gifts have been given. Similarly, Even for one who has wandered for alms in two or three villages, and obtained nothing, having come back, having entered a park rich in shade and water, having bathed, having lain down for a moment in a lodging, having risen and sat down, it is as if strength has been brought and placed into his body. And for one wandering outside, the complexion of his body is wearied by wind and sun. Having entered a lodging, having closed the door, having lain down for a moment, the uncongenial continuity subsides, the congenial continuity is established, it is as if the complexion has been brought and placed. And for one wandering outside, a thorn pierces his foot, a stump strikes him, dangers from snakes and the like, and fear of robbers arise. Having entered a lodging, having closed the door, having lain down, all dangers do not exist. For one reciting, the joy and happiness of Dhamma; for one attending to meditation, the happiness of tranquility arises, due to the absence of external distractions. And for one wandering outside, sweat is released, eyes twitch, at the moment of entering a dwelling, beds and chairs are not perceived. But for one who has sat down for a moment, it is as if clarity of vision has been brought and placed, doors, windows, beds, chairs, and so on are perceived. And seeing one dwelling in such a residence,