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Therefore, by elders, Having broken branches and leaves, And tied them with bark, etc., They should be given to the young ones. Or by young ones, Having broken and tied for the elders' sake, Having given or not given into their hands, Having worn them themselves, Their own wearing and covering cloths Should be given to the elders. Neither for harming living plants Is there an offense of pācittiya, Nor for wearing them is there a dukkaṭa. If on the way There is a king's carpet, Or they see other such people, A robe should be requested. And whatever cloths Those requested people or others, Seeing monks wearing branches and leaves, Become enthusiastic and give, Those, whether with fringes or without, Or blue and of various other colors, Whether allowable or unallowable, All of them, Being in the state of having no cut robe, Are proper for them to wear and to cover with. This is also said in the Parivāra – "Not made allowable, Nor dyed with dye, Clothed by that, Wherever he wishes, he may go; And for him there is no offense, And that Dhamma Was taught by the Sugata; This question Was considered by the skilled." (Pari. 481) Indeed, this question Was said referring to a monk without a cut robe. But then they meet with sectarians, And they give them Grass-robes, bark-robes, wood-chip-robes, Even those, without adopting their view, Are proper to wear. Even having worn, their view should not be adopted. Whatever dwelling They first approach, There, among monastery robes, etc., whatever there is, That, even without asking, having taken, He is allowed to wear or to cover with. And that indeed With the intention, "Having received, I will put it down, Again I will put it back," Not for permanent removal. And having received, From a relative or from a supporter, Or from elsewhere, from anywhere, It should be made ordinary. By one gone abroad, It should not be stored in a single Sangha dwelling for the purpose of eating with Sangha's provisions. If it perishes or is destroyed by its own use, there is no offense. But if one does not obtain anything of these aforementioned kinds, such as lay clothes and so on, up to and including a needle, then one should come having covered it with grass or with leaves. 6. 'Monks, a picture of a woman or a picture of a man should not be caused to be made. Whoever causes it to be made incurs an offense of wrong-doing.' (Cūḷava. 299) Therefore, it is not proper for a bhikkhu to make or cause to be made a picture of a woman or a man. Not only a picture of a woman or a man, but also a picture of an animal, even a picture of an earthworm, it is not proper for a bhikkhu to make himself or to say 'Make it.' He is not even allowed to say, 'Lay follower, make a doorkeeper.' However, he is allowed to have others make pleasing objects, such as those resembling Jātaka stories or donations, or objects connected with disenchantment. He is also allowed to make flower arrangements and so on himself. 7. 'Monks, a bhikkhu who has not finished his meal should not be made to rise. Whoever makes him rise incurs an offense of wrong-doing.' (Cūḷava. 316) Therefore, a bhikkhu eating inside a house, or in a monastery, or in a forest, or anywhere whatsoever, should not be made to rise while his meal is unfinished. If one arrives later inside a house, one should take alms and depart. If people or bhikkhus say, 'Please enter,' one should say, 'If I enter, the bhikkhus will rise.' But if it is said, 'Come, venerable sir, there is a seat,' then one should enter. If no one says anything, one should go to the seating hall, not going too close, and stand in an appropriate place. When a space is made and 'Please enter' is said, one should enter. But if a bhikkhu who is not eating is seated in the seat that belongs to him, it is proper to make him rise. However, having drunk or eaten anything, such as gruel or hard food, until another... When he comes, one who is seated, even with empty hands, it is not proper to make him rise. For he is one whose meal is interrupted. But if, transgressing the offense, he is made to rise, the one who makes him rise, and this monk is invited, he should be told: "Go, bring water!" This is the only instance where an elder monk may be commanded. If he does not even bring water, having properly swallowed the grains of rice, the seat should be given to the elder. And this has been said: "If he makes him rise, and he is invited, 'Go, bring water!' he should be told. If he obtains it thus, that is skillful. If he does not obtain it, having properly swallowed the grains of rice, the seat should be given to the elder. I do not say, monks, that by any means whatsoever the seat of an elder monk should be refused. Whoever refuses it commits an offense of wrong-doing." (Cūḷava. 316) 8. "I allow, monks, for a new monk who is teaching to sit on an equal or higher seat out of respect for the Dhamma, and for an elder monk who is being taught to sit on an equal or lower seat out of respect for the Dhamma." (Cūḷava. 320) According to this, for a newer monk who is teaching, it is proper to sit on a higher seat, and for an elder monk who is being taught, it is proper to sit on a lower seat. 9. "I allow, monks, to sit together with one who is within three years." (Cūḷava. 320) According to this, it is proper to sit on the same seat with a monk who is within three years. "One who is within three years" (Cūḷava. Commentary 320) means one who is older or younger by two years. As for one who is older or younger by one year, or who is of the same seniority, there is no need to speak of it. All these may sit two by two on one couch or one stool. For it has been said: "I allow, monks, a couch for two, a stool for two." (Cūḷava. 320) 10. But that which is sufficient for three i, whether it be movable or immovable, it is permissible to sit with an unordained person even on such a plank. For it has been said: "Monks, I allow a long seat as much as suffices for three." (Cūḷava. 320) However, according to the saying: "Monks, I allow sitting on a long seat with those who are not of the same seat, except for an eunuch, a woman, or a hermaphrodite." (Cūḷava. 320), it is not permissible to sit on a long seat with eunuchs, etc. 11. By one attending to the sick, remembering this instruction of the Blessed One: "Monks, you have no mother, no father, who would attend to you. If you, monks, do not attend to one another, then who indeed will attend? Whoever, monks, would attend to me, he should attend to the sick." (Mahāva. 365) one should diligently attend. If he is an preceptor, he should be attended to by the preceptor for life, his recovery should be awaited. If he is a teacher, he should be attended to by the teacher for life, his recovery should be awaited. If he is a co-resident, he should be attended to by the co-resident for life, his recovery should be awaited. If he is a pupil, he should be attended to by the pupil for life, his recovery should be awaited. If he has the same preceptor, he should be attended to by the one with the same preceptor for life, his recovery should be awaited. If he has the same teacher, he should be attended to by the one with the same teacher for life, his recovery should be awaited. If there is no preceptor, or teacher, or co-resident, or pupil, or one with the same preceptor, or one with the same teacher, he should be attended to by the Saṅgha. If he does not attend, there is an offense of wrong-doing." (Mahāva. 365) – According to the statement, if those preceptors and so forth are not in that monastery, and he is a visiting monk, a solitary wanderer, it is the Saṅgha's responsibility, therefore he should be attended to by the Saṅgha. If he does not attend, the entire Sangha incurs an offense. But among those who watch in turns, whoever does not watch in his own turn, he alone incurs an offense. Even the Sangha elder is not exempt from his turn. If the entire Sangha assigns the duty to one, or one bhikkhu, complete in his duties, watches, saying, "I myself will watch," the Sangha is freed from offense. But by the sick person – "Monks, a sick person endowed with five qualities is difficult to attend to. He does what is unsuitable, he does not know the measure in what is suitable, he does not take medicine, he does not reveal his true ailment to the attendant who desires his welfare, saying, 'It is progressing' when it is progressing, or 'It is receding' when it is receding, or 'It is stable' when it is stable. And he is not of a nature to endure the bodily feelings that have arisen, painful, sharp, severe, bitter, disagreeable, unpleasant, life-threatening." (Mahavagga 366) Having thus avoided from afar these five unsuitable qualities mentioned – "Monks, a sick person endowed with five qualities is easy to attend to. He does what is suitable, he knows the measure in what is suitable, he takes medicine, he reveals his true ailment to the attendant who desires his welfare, saying, 'It is progressing' when it is progressing, or 'It is receding' when it is receding, or 'It is stable' when it is stable. And he is of a nature to endure the bodily feelings that have arisen, painful, sharp, severe, bitter, disagreeable, unpleasant, life-threatening." (Mahavagga 366) One should be endowed with these five qualities thus mentioned. And by the sick attendant – "Monks, an attendant of the sick endowed with five qualities is not fit to attend to the sick. He is not able to prepare medicine, he does not know what is suitable and unsuitable, he brings what is unsuitable, he removes what is suitable, he attends to the sick with a mind for gain, not with a mind of loving-kindness, he is disgusted to remove excrement, urine, spit, or vomit, he is not able..." is able to instruct, to rouse, to encourage, to gladden the sick person with a talk on Dhamma from time to time.” (Mahāvagga 366) Having thus avoided the five improper qualities mentioned –