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Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One In the Vinaya Piṭaka The Commentary on the Compendium of Vinaya Discourse on the Commencement of the Book Having paid homage to the Triple Gem, the refuge of all beings; For the proficiency in Vinaya, of monks devoted to practice. The scattered and varied, determinations outside the Pāli (text); Having gathered them into one place, I shall present them clearly. Herein is the matrix – "Day-sleep, requisites, and also making medicine; Chanting, courteous reception, requesting, supporting families. Fish and meat not to be touched, determination and modification; Dwelling without a robe, putting away goods. Engaging in buying and selling, receiving silver and the like; By giving, trust, and taking, the dedication of gain. Earth and plant-life, two kinds of sleeping together; Sleeping in a Saṅgha monastery, spreading out and departing. Also the four kinds of kālika (food), the four grounds of suitability; Receiving edibles and the like, refusal and invitation. Ordination, reliance, boundary, Uposatha and Pavāraṇā; Rainy season retreat, duties, distribution of the four requisites. Kaṭhina, heavy goods, determination of accusation and the like; Rising from grave offenses, valid and invalid acts, miscellaneous." 1. Discourse on the Determination of Day-Sleep 1. Herein, "day-sleep" means lying down during the day. Herein is this determination: "I allow, monks, that one who retires for the day should close the door and retire," according to this saying (Pārā. 77), one who lies down during the day should close the door and lie down. And here, although in the Pāli it is not stated, "this is such and such an offense," since it was allowed to close the door and lie down in a case where a fault arose from lying down with the door open, a dukkaṭa (offense of wrong-doing) is stated in the commentary (Pārā. Aṭṭha. 1.77) for one who lies down without closing it. For the commentary was established by Elder Upāli and others, knowing the intention of the Blessed One. This is also confirmed by "There is an offense if one commits it by day, not by night" (Pari. 323). 2. What kind of door, however, should be closed, what kind What should not be closed? A revolving door, made from planks of wood, or bamboo, or reeds, or leaves, or whatever, by making a door, inserting it below into a mortar, and above into an upper crossbeam, only such a revolving door should be closed. Other doors, like a door of wooden spikes and thorns, as in cattle pens, or a door with a latch, like those in village huts, or a sliding door, made by attaching two or three latches to planks or wattle, or a lifting door, made like those in shops, or a stick-handle door, made in leaf huts by twisting bamboo sticks in two or three places, or a cloth or sackcloth door, such doors should not be closed. However, for one with a leaf in hand, when pushing open a door, only a cloth or sackcloth door is not an offense; for pushing open the others, there is an offense. But for one resting in seclusion during the day, only a revolving door is an offense (if not closed); for the others, whether closed or not closed, there is no offense for lying down. However, one should lie down having closed it; this is the proper practice. 3. How much should a revolving door be closed? When the bolt and latch are in place, it is considered closed. Moreover, it is permissible even if only the bolt is in place, it is permissible even if only the latch is in place, it is permissible even if it is just placed touching the door frame, it is permissible even if it slightly does not touch, by the very last method, it is permissible even if it does not touch, as long as a head cannot enter. If it is a place frequented by many, it is permissible to lie down even after saying to a bhikkhu or a novice, "Friend, guard the door." If bhikkhus are sitting, doing robe work or something else, it is permissible to lie down even with the thought, "These will guard the door." In the Kurundi Commentary, however, it is said: "It is permissible to lie down even after asking a lay follower, or with the thought, 'He will guard it.' It is not permissible to ask only a bhikkhuni or a woman." That is appropriate. Thus, everywhere, whatever the tradition of the elders or the commentary tradition, later is said, that very one should be taken as the standard. 4. Now, if the threshold or the lintel of the door is broken or removed, and it cannot be closed, or for new construction, a pile of bricks or a heap of clay, etc., is made inside the door, or a scaffold is erected, so that it cannot be closed. If there is such an obstacle, it is permissible to lie down even without closing it. But if there is no door panel, it is just as if it were obtained. One who lies down upstairs should place a ladder and lie down. If there is a covering at the top of the ladder, one should lie down even after covering it. One lying down in a chamber should close the chamber door or the main door, or whatever, and lie down. If in a single-room house, doors are made on two sides and used, both doors should be guarded. Even in a three-storied palace, the door must be guarded. If, returning from alms-round, many bhikkhus enter a palace like the Lohapāsāda for a day-rest, the senior bhikkhu of the Sangha should say to the doorkeeper, "Guard the door!" or, having resolved, "Guarding the door is his responsibility," should enter and lie down. Even by the junior bhikkhu of the Sangha, the same should be done. For those entering first, it is permissible to resolve thus: "Guarding the door is the responsibility of those who come last." Without asking permission, or without making a resolution, for those lying down inside a chamber, or outside, with an unclosed door, there is an offense. Even when lying down inside a chamber or outside, it is permissible to resolve thus: "Guarding the door is the responsibility of the doorkeeper at the main gate," and then lie down. Thus, even when lying down on the open terrace of the Lohapāsāda and similar places, the door must be closed. This is the summary here: This day-rest is spoken of for any enclosed place with a door that can be closed. Therefore, whether in the open air, or at the foot of a tree, or in a pavilion, wherever there is a door that can be closed, one lying down must close the door and then lie down. If it is a large monastery, a large The courtyard of the Bodhi tree, like the courtyard of the Brazen Palace, is a place of refuge for many. Even if the door is closed, it does not remain closed. Those who do not find the door climb over the wall and wander about. There is no need for closing. One who opens the door at night and lies down, and rises when dawn breaks, is not guilty. But if, having woken up, he sleeps again, he is guilty. But if one, having resolved, "I will rise when dawn breaks," lies down at night without closing the door, and rises according to his resolution, he is still guilty. In the Mahāpaccariya, however, it is said, "One who lies down thus is not even free from a dukkata of disrespect." 5. But if one, having stayed awake much of the night or having traveled a long distance, is tired during the day, and sits on a couch, and without lifting his feet from the ground, lies down overcome by sleep, he is not guilty. But if, having fallen deeply asleep, he unknowingly lifts his feet onto the couch, he is guilty. One who sits and sleeps without leaning is not guilty. And one who, while walking to dispel sleep, falls and quickly gets up, is also not guilty. But if one falls and sleeps right there, and does not get up, he is guilty. Who is freed, and who is not freed? In the Mahāpaccariya, it is said, "Only one who lies down in a single posture is freed. But one who lies down after lifting his feet from the ground, or one possessed by a yakkha, or one who has lost consciousness, is not freed." In the Kurundaṭṭhakathā, however, it is said, "Only one who is tied up and made to lie down is freed." In the Mahāaṭṭhakathā, however, it is said, "Even if one walking faints and falls and sleeps right there, no offense is seen due to his unconscious state. But the teachers do not say this; therefore, it is an offense," so said the Mahāpadumatthera. "But two persons are indeed freed from offense: one who is possessed by a yakkha, and one who is tied up and made to lie down." Thus, in the Pāḷimuttakavinayavinicchayasaṅgaha, The discourse on the determination of daytime sleep is concluded. 2. Discourse on the Determination of Requisites 6. Requisites mean the requisites of a recluse. Herein, this is Determination of what is allowable and unallowable in requisites (Parajika Commentary 1.85) – Some, having sewn a palm-leaf umbrella inside or outside with five-colored thread, make it beautiful. That is not allowable. But with one color, blue or yellow, or with any thread, to sew it inside or outside, or to bind the umbrella handle's grip, the frame of spokes, is allowable. And that is allowable for strengthening, not for beautification. On the umbrella leaves, to cut out makara-teeth shapes or half-moon shapes is not allowable. On the umbrella handle, like on house pillars, a pot-shape or an animal figure is not allowable. Even if lines are drawn everywhere with a chisel, that too is not allowable. The pot-shape or animal figure should be broken and kept. The lines too should be rubbed off or removed. Or the handle should be wrapped with thread. But at the base of the handle, a mushroom-like shape is allowable. To prevent the umbrella canopy from moving due to wind, they hold it with ropes and tie it to the handle. At that tying place, they carve out a line like a ring. That is allowable. 7. For adorning robes, sewing with various threads like a centipede, they attach an ornamental strip. They do any other kind of needlework embellishment. At the edge of the strip