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it is permissible to place a bowl on a ground-stand made of wood, sticks, or reeds, and on a stick-stand. And here, in the Kurundi, it is said: "It is permissible to place three bowls on a ground-stand and two bowls on a stick-stand, one above the other." But in the Mahāaṭṭhakathā, it is said: "There is no room for three bowls on a ground-stand; it is permissible to place two. The same applies to well-arranged wooden stands and stick-stands. But a wooden stand like a spinning top, bound with three sticks, and a stick-stand, have no room for even one bowl. Even if placed there, one must sit holding it by hand. But on the ground, only one should be placed, inverted." "Monks, a bowl should not be placed at the edge of a wall. Whoever places one, commits an offense of wrong-doing." According to this, it is not permissible to place it at the edge of a porch-wall or a partition-wall. But if it is turned over and rests firmly there, it is permissible to place it on such a wide partition-wall. "Monks, a bowl should not be placed at the edge of a bed. Whoever places one, commits an offense of wrong-doing." By the saying 'of the bowl' (Cūḷava. 254), for a thin plaster made on the outside, the same rule applies to the inside. 'I allow, monks, a cloth' (Cūḷava. 254) by this, it is permissible to spread a cloth and place it there. But if that is not there, on a mat-covering, or a mat, or clay, or on ground that is prepared where it will not be spoiled, or on such sand, it is permissible to place it. But for one who places it on dust, dirt, etc., or on rough ground, there is an offense of wrong-doing. 'Monks, a bowl should not be hung up. Whoever hangs it up, there is an offense of wrong-doing.' (Cūḷava. 254) By this, it is not permissible to hang it anywhere, on elephant-tusk pegs, etc. Even on a robe-pole, it is not permissible to tie it and place it. 'Monks, a bowl should not be placed on a bed. Whoever places it, there is an offense of wrong-doing.' (Cūḷava. 254) By this, whether it is made only for placing goods, or for sitting or sleeping, for one who places it on any bed or chair, there is an offense of wrong-doing. But it is permissible to tie it with other goods and place it, or to tie it to a carrying pole and hang it down. Even if tied, it is not permissible to place it on top. But if a bed or chair is lifted up and placed on robe-poles, etc., covered with a shelf, it is permissible to place it there. By hanging it on the shoulder-knob with a shoulder-strap, it is permissible to place it on the lap. Even a bowl full of food on an umbrella, or a bowl hung on the shoulder-knob, it is not permissible to place it. But having tied it with goods, or having made a shelf and placed it, it is permissible for anyone to place it. 'Monks, a door should not be opened with a hand holding a bowl. Whoever opens it, there is an offense of wrong-doing.' (Cūḷava. 255) By this, a door should not be opened with a hand holding a bowl. And here, not only is one who has a bowl in hand a 'bowl-holder'. And not only is one not allowed to open a door, but also if the bowl is in the hand, or on the back of the foot, or on any other body part, wherever the bowl may be... if with hand or with foot or with head or with any limb of the body one cannot open a door or lift a bolt or unlock a key with a key, but can open it easily by hooking the bowl to the shoulder. "Monks, bits of food or bones or leftover water should not be carried out with the bowl. Whoever carries them out, there is an offense of wrong-doing," (Cūḷava. 255) Therefore, bits of food and so on should not be carried out with the bowl. Here, "bits of food" means meat discarded after chewing. "Bones" means fish and meat bones. "Leftover water" means water used for rinsing the mouth. For carrying out any of these with the bowl, there is an offense of wrong-doing. One should not use the bowl as a receptacle to wash the hands. Water used for washing hands or feet should not be poured into the bowl and carried out. A clean, undefiled bowl should not be taken with defiled hands. However, it is permissible to pour water into it with the left hand, take a mouthful of water, and then take it with defiled hands. Even so, that bowl becomes defiled. But it is permissible to wash the hands with water outside and then take it. When eating fish, meat, fruits, and so on, if one wishes to discard a bone or a bit of food, one should not place it in the bowl. But if one wishes to eat it again, one may place it in the bowl. It is permissible to leave bones and thorns there and pick them out with the hand to eat. However, anything taken out of the mouth that one wishes to eat again should not be placed in the bowl. But ginger, coconut pieces, and so on, may be bitten and then placed back. 29. "Monks, one should not be a complete rag-robe wearer. Whoever is, there is an offense of wrong-doing." (Cūḷava. 255) Therefore, one should not be a complete rag-robe wearer. Here, robes and beds and chairs may be rag-robes. But food to be eaten should be taken only when given. 30. "Monks, on a journey By a monk on a journey, when asked for a water-strainer, it should not be given. "Whoever does not give it, commits an offense of wrong-doing." Therefore, it is not proper to refuse a water-strainer to one who asks for it, if he has none. But if one asks for it even when he has a water-strainer in his own hand, it should not be given unwillingly. "And, monks, a monk without a water-strainer should not undertake a journey. Whoever does so, commits an offense of wrong-doing." Therefore, one without a water-strainer should not go on a journey. Even if there is no water-strainer or a filter-cloth, the corner of the outer robe should be resolved upon: "With this I will strain and drink." "I allow, monks, a stick-strainer." Therefore, a stick-strainer is also permissible. A stick-strainer is that where, like the lye-strainer of washermen, a cloth is tied to a frame with four legs, and water is poured into the middle part, and it strains after filling both sections. "I allow, monks, a spread-out strainer." Therefore, a spread-out strainer is also permissible. A spread-out strainer is that which, after being spread out in water, water is taken with a pot. Indeed, a cloth is tied to four sticks, four stakes are driven into the water, and tied to them, and after releasing all the edges from the water, it is spread out in the middle, and water is taken with a pot. 31. "Monks, a naked person should not salute a naked person. Whoever salutes, commits an offense of wrong-doing." From this and similar sayings: A naked person should not salute a naked person. A naked person should not salute. A naked person should not make a naked person salute. A naked person should not make anyone salute. A naked person should not perform service for a naked person. A naked person should not give to a naked person. A naked person should not receive. A naked person should not eat. A naked person should not consume. A naked person should not taste. A naked person should not... to be drunk first. "Monks, I allow three coverings: a bathhouse covering, a water covering, a cloth covering." According to this, three coverings are permissible. Here, the bathhouse covering and the water covering are permissible only for one performing service. In other cases, like salutations, they are not permissible. The cloth covering, however, is permissible for all activities. 32. "Monks, one should not lie down on beds strewn with flowers. Whoever does so, there is an offense of wrong-doing." According to this, one should not lie down on beds covered with flowers. However, it is permissible to take a fragrant scent and make a five-finger mark on a door, or to take a flower and place it aside in a monastery. 33. "Monks, one should not eat from a sprinkled cushion. Whoever eats from it, there is an offense of wrong-doing." According to this, one should not eat after placing it on a sprinkled cushion. "Sprinkled cushion" is a designation for a container made of copper or silver. However, since it is prohibited, even a wooden one is not permissible. 34. "Monks, I allow a maḷorikā." According to this, it is permissible to eat after placing it on a maḷorikā. "Maḷorikā" is said to be a stick-stand. Stick-stands, leaf-stands, basket-stands, and stools are also included here. Since it falls under the category of a stand, whether it has a hole or not, it is permissible. 35. "Monks, one should not eat from a single dish. Whoever eats from it, there is an offense of wrong-doing." According to this, one should not eat from a single dish, nor drink from a single plate. However, if one monk takes a fruit or a cake from a dish and leaves, it is permissible for the other to eat the remainder. And for the other, when that is finished, it is permissible to take again. "Monks, one should not lie down on a single couch. Whoever lies down, there is an offense of wrong-doing." According to this, one should not lie down on a single couch. Should not lie down. Should not lie down on one covering. But having shown a distinction, by placing a saffron robe, or a short staff, or even a waist-band in the middle, for those lying down, there is no offense. Should not lie down with one covering, nor with one sheet and one covering. "One sheet and one covering" means for whom there is one sheet and one covering. This refers to those who, from among portable cloaks, sheets, mats, etc., spread one end as a sheet and cover themselves with the other end, and lie down. 36. "Monks, a cloth strip should not be trodden upon. Whoever treads upon it, there is an offense of wrong-doing." By this, a cloth spread should not be trodden upon. But by "Monks, I allow one to tread upon a cloth strip when requested for the auspiciousness of householders," if some woman is either free from pregnancy or heavily pregnant, in such situations, when requested for auspiciousness,