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If there is no bathing-cloth, having sat squatting at the water's edge, having untied the lower robe, if there is a low place, it should be spread in the sun. If there is not, it should be folded and put away. By one descending slowly, having descended to about navel-height, without raising waves, without making a sound, having turned facing the direction from which one came, one should immerse oneself. Thus the robe is protected. And by one emerging, without making a sound, having emerged slowly, at the end of bathing, having sat squatting at the water's edge, having wrapped the lower robe around, having risen, having put on the lower robe well-rounded, having tied the body-band, one should stand having put on the robe. 22. "Monks, a creeper should not be worn... a garland should not be worn." ...should not be worn... a neck-string should not be worn... a waist-string should not be worn... a bracelet should not be worn... an armlet should not be worn... a hand ornament should not be worn... finger rings should not be worn. Whoever wears them, there is an offense of wrong-doing." (Cūḷava. 245) Therefore, any ornament whatsoever, like an ear-ornament, is not permissible. There (Cūḷava. Commentary 245), "vallikā" is a designation for pearl pendants and the like hanging from the ear. And not only "vallikā", any ear-ornament whatsoever, even a palm-leaf, is not permissible. "Pāmaṅga" is any hanging thread. "Kaṇṭhasuttaka" is any ornament worn on the neck. "Kaṭisuttaka" is any waist-ornament, even just a thread. "Ovaṭṭika" is a bangle. Armlets and the like are well-known. "Monks, long hair should not be worn. Whoever wears it, there is an offense of wrong-doing. I allow, monks, (hair) for two months or two finger-breadths." (Cūḷava. 246) Therefore, if the hair reaches two finger-breadths within two months, it should be cut within those two months. It is not permissible to exceed two finger-breadths. Even if it is not long, it is not allowed to exceed two months by even one day. In both cases, only the maximum limit has been stated. There is no impermissibility for anything less than that. "Monks, hair should not be cut with scissors. Whoever has it cut, there is an offense of wrong-doing. I allow, monks, to have hair cut with scissors due to illness." (Cūḷava. 275) Therefore, without illness, it is not permissible to have hair cut with scissors. "Monks, hair should not be combed with a brush... ...hair should not be combed with a comb... ...hair should not be combed with a hand-comb... ...hair should not be smoothed with beeswax oil... ...hair should not be smoothed with water oil. Whoever smooths it, there is an offense of wrong-doing." (Cūḷava. 246) Therefore, for the purpose of adornment, hair should not be smoothed with brushes and the like. But with hair standing up, to smooth it down, having moistened the hand, the head should be wiped. Even for those whose heads are afflicted by heat and dust, it is permissible to wipe with a wet hand. 24. "Monks, one should not look at the reflection of the face in a mirror or a water-bowl. Whoever looks, commits an offense of wrong-doing. 'I allow, monks, due to illness, to look at the reflection of the face in a mirror or a water-bowl.'" According to this, without illness, one should not look at the face in a mirror or a water-bowl. And here, even metal bowls and the like, in which the reflection of the face appears, all go by the designation of a mirror. And even pots and the like go by the designation of a water-bowl. Therefore, whoever looks anywhere, commits an offense of wrong-doing. But due to illness, it is permissible to know, "Is my wound healed, or not yet?" It is also said to be permissible to look at the condition of one's age, "Am I old, or not?" "Monks, the face should not be smeared... the face should not be massaged... the face should not be powdered... the face should not be painted with red arsenic... body makeup should not be applied... face makeup should not be applied... body and face makeup should not be applied. Whoever does so, commits an offense of wrong-doing. 'I allow, monks, due to illness, to smear the face.'" According to this, without illness, smearing the face and the like should not be done. 25. "Monks, one should not go to see dancing, or singing, or music. Whoever goes, commits an offense of wrong-doing." According to this, one should not go to see dancing and the like. And here, whether actors and the like dance, or drunkards dance, or even peacocks, parrots, monkeys and the like, all of this is dancing. Therefore, even going to see a peacock's dance, one commits an offense of wrong-doing. Even for one who dances oneself, or causes others to dance, it is an offense of wrong-doing. Singing means: whether it be the singing of actors and the like, or the well-performed singing connected with the qualities of the Triple Gem at the time of the Noble Ones' final passing away, or un- even the song of monks who know the Dhamma, or a song of Dhamma reciters, or even a tooth-cleaning song, which they perform by humming beforehand, saying, "We will sing this"— all of this is singing. Whether one sings oneself or causes others to sing, it is an offense of wrong-doing. "There are these five dangers, monks, for one who sings the Dhamma with a prolonged, musical voice. One oneself becomes attached to that voice, others also become attached to that voice, householders complain, for one who desires vocal embellishment, concentration is broken, the later generation follows that example. These, monks, are the five dangers for one who sings the Dhamma with a prolonged, musical voice. Monks, the Dhamma should not be sung with a prolonged, musical voice. Whoever sings it, commits an offense of wrong-doing." (Cūḷava. 249) From this statement, even the Dhamma should not be sung with a prolonged, musical voice. A prolonged, musical voice (Cūḷava. Aṭṭha. 249) is one that breaks the usual rhythm and distorts the syllables. In the Dhamma, however, there is a Suttanta rhythm, there is a Jātaka rhythm, there is a Gāthā rhythm. It is not proper to distort these and make them excessively long. The words and phrases should be presented clearly in a square, balanced rhythm. However, from the statement, "I allow, monks, chanting with a voice" (Cūḷava. 249), it is permissible to recite the Dhamma with a voice. In chanting, it is said, there are thirty-two rhythms, such as the wave rhythm, the washing rhythm, the flowing rhythm. One may use whichever one wishes. The characteristic is to present all words and phrases without distorting them, without altering them, in a manner suitable for a recluse, in a square, balanced way. Playing instruments means any musical instrument that is stringed and played, or a drum and kettle-drum, or even a water-drum. All of this is not permissible. But if one spits, or stands in doubt, or snaps one's fingers, or claps one's hands, there is no offense. If one is within the monastery and sees it, there is no offense. If one goes from monastery to monastery intending to see it... If he kills, it is an offense. If he sits in the assembly hall and sees, it is no offense. If he gets up and goes, thinking, "I will see," it is an offense. If he stands in the street and turns his neck to see, it is also an offense. If he goes for the purpose of ticket-meals or for some other business, and sees or hears at the place he has gone to, it is no offense. In times of danger, if afflicted by such a calamity, he enters the assembly place, having entered thus, if he sees or hears, it is no offense. He should not say, "Give offerings to the shrine, lay followers," nor should he accept if told, "We will make offerings to your shrine." But if told, "We will attend to your shrine," it is permissible to say, "Attending is good." 26. "Monks, one should not cut off one's own private parts; whoever cuts them off, it is an offense of grave fault" (Cv. 251). According to this, for one who cuts off his private parts, it is a grave fault. But for one who cuts off anything else, such as an ear, nose, or finger, or causes such pain, it is an offense of wrong-doing. However, in cases of snake or insect bites, or due to other ailments, if one lets out blood or cuts, it is no offense. 27. "Monks, one should not show a superhuman state, a miracle of psychic power, to lay people; whoever shows it, it is an offense of wrong-doing" (Cv. 252). According to this, it is not permissible to show a miracle of transformation to lay people. But a miracle of determination is not prohibited. 28. "Monks, a bowl made of gold should not be kept... nor one made of silver... nor one made of jewels... nor one made of beryl... nor one made of crystal... nor one made of bronze... nor one made of glass... nor one made of tin... nor one made of lead... nor one made of copper should be kept; whoever keeps one, it is an offense of wrong-doing" (Cv. 252). According to this, a bowl made of gold and so on is not permissible. Even if lay people serve curry in golden plates and so on at a meal, it is not permissible to touch them. Crystal-made However, bowls made of glass or bronze, and containers like baskets, are not permissible for personal use. They are permissible for communal use, or if they are household items. A bowl made of copper or bronze is not permissible. But a plate is permissible. "I allow, monks, two bowls: an iron bowl and an earthen bowl." Thus, only two kinds of bowls are permitted. "Monks, one should not go for alms with a gourd-bowl. Whoever does so, commits an offense of wrong-doing." According to this, it is not permissible to carry a gourd-bowl. But having obtained it, it is permissible to use it temporarily. The same applies to a pot-bowl. "Monks, a skull-bowl should not be kept. Whoever keeps one, commits an offense of wrong-doing." According to this, a bowl made of a skull is not permissible. "I allow, monks, a bowl-stand." According to this,