English
or at the border, a braid, or a chain, or a club-shape, and so on, all such are not allowable. Only ordinary needlework is allowable. They make the knot-strip and the loop-strip eight-cornered or sixteen-cornered. There they show valuable elephant-club shapes and so on. They carve out crab's eyes. All such are not allowable. Only four-cornered is allowable. And corner-thread-pressings, when the robe is dyed, being difficult to discern, are allowable. To put a robe into gruel, flour, or other such things is not allowable. But at the time of making the robe, for washing away hand dirt, needle dirt, and so on, and for washing when it is dirty, it is allowable. To put perfume, or lac, or oil into the dye is not allowable. And in dyes, and Except for liddī, all root dyes are permissible. Except for madder and tuṅgahāra, all trunk dyes are permissible. Tuṅgahāra is a thorny tree; its trunk dye is orpiment-colored. Except for lodda and kaṇḍula, all bark dyes are permissible. Except for allipatta and nīlipatta, all leaf dyes are permissible. But a cloth used by a layperson is permissible to dye once with allipatta. Except for kiṃsuka flower and kusumbha flower, all flower dyes are permissible. But among fruit dyes, nothing is impermissible. 8. After dyeing a robe, it should not be rubbed with a conch, or a gem, or anything. Kneeling on the ground, holding it with hands, it should not be rubbed in a trough. But it is permissible to place it in a trough or on a board, have the ends held, and strike it with the hand. That too should not be done with a fist. But the ancient elders did not even place it in a trough. One person stands holding the robe, another takes it in hand and strikes it with the hand. The ear-string of the robe is not permissible; it should be cut off at the time of dyeing. But that which was permitted, "Monks, I allow the ear-string," that should be tied as a loop in the wind for hanging during dyeing. On the knot too, for decoration, lines or bumps are not permissible; they should be removed before use. 9. On bowls or plates, they make lines with an awl, inside or outside; it is not permissible. They place a bowl on a lathe, polish it, and bake it, saying, "We will make it gem-colored"; it is not permissible. But oil-color is permissible. Wall-painting on the bowl's rim is not permissible, but makara-tooth (design) is permissible. On the fan-umbrella, above or below, or on the fan-umbrella's belly, lines are not permissible. But on the rim of the umbrella's opening, lines are permissible. 10. For the sake of decorating the waist-band, they weave double threads here and there. , or make crab-eyes, is not allowed. But to double-stitch at both ends for the firmness of the ten-mouth is allowed. However, on the ten-mouth, to make a pot-mouth, or a crocodile-mouth, or a frog's head, or any deformed shape, is not allowed. To show eyes here and there, or to make garlands and the like, or to stitch a body-band, is not allowed. But to make a straight fish-bone, or a date-leaf, or a smooth strip, and stitch it, is allowed. One end of the body-band is allowed. Two, three, four are also allowed. More than that is not allowed. A rope body-band, only one is allowed. But a rudder-shape, not even one is allowed. However, ends shaped like a rudder are allowed. To say that many ropes gathered together and continuously wrapped with one, is a many-rope, is not allowed; that is allowed. In the method of the body-band, any deformed shape like the eight auspicious symbols is not allowed. Only a dividing line is allowed. To make a pot-mouth at both ends of the band for firmness, this is also allowed. 11. For the collyrium-box, a shape of a woman, man, quadruped, or bird, or a deformed shape like a garland-work, creeper-work, crocodile-tooth, cow-urine, half-moon, or other variations, is not allowed. It should be wrapped with thread so that it is not visible by rubbing or breaking. But a straight collyrium-box, square, or octagonal, or sixteen-sided, is allowed. Below it, two or three circular lines are allowed. And on its neck, one circular line for the lid-fastening is allowed. On the collyrium-stick, ornamental work is not allowed. On the collyrium-pouch, any ornamental work with various colored threads is not allowed. The same rule applies to the key-case. On the key, ornamental work is not allowed, nor on the sandal-strap. But to stitch anything with a single-colored thread, of any kind, is allowed. 12. On the awl-thorn, a round jewel or other Ornate decoration is not allowed, but a dividing line on the neck is allowed. On the pipphalikā, to raise a gem or a knob or anything is not allowed, but a dividing line on the handle is allowed. Nail-clippers are made just twisted, therefore that is allowed. On the upper fire-stick, or on the fire-stick bow, or on the upper churning-stick, any ornate decoration like garlands is not allowed. But in the middle of the churning-stick there is a circle, there only a dividing line is allowed. They make a needle-holder, with which they grip the needle and rub it, there any ornate decoration like a crocodile's mouth is not allowed, but for gripping the needle there is just a mouth, that is allowed. Even on the tooth-stick cutting knife, any ornate decoration is not allowed, but it is allowed to bind it straight with suitable metal, either square or octagonal on both sides. Even on the scissors handle, any ornate decoration is not allowed, but below, one or two circular lines, and above, just a cobra-hood-like bud, are allowed. 13. In oil containers, or on horns, or tubes, or gourds, or āmaṇḍasāraka, excluding female figures and male figures, all other ornate decoration is allowed. On beds and chairs, on cushions and pillows, on floor coverings, on foot-wipers, on walking-cushions, on brooms, on rubbish bins, on dyeing vats, on water ladles, on water pots, on foot-stools, on plank-seats, on ring-holders, on staff-holders, on leaf-covers, on palm-leaf fans, on whisks – on all these, all ornate decoration like garlands is allowed. 14. But on dwellings, on doors, windows, and the like, even all jewel-encrusted ornate decoration is allowed. In dwellings, nothing is forbidden except for a forbidden dwelling. A forbidden dwelling is said to be a dwelling made by royal favorites within the boundary of others. Therefore, those who make such a dwelling should be told, "Do not make a dwelling within our boundary..." "Make a dwelling." If they do it without heeding, they should be told again, "Do not do this, do not obstruct our Uposatha and Pavāraṇā, do not break the harmony, your dwelling, even if made, will not stand in that place." If they continue to do it by force, when their assembly of conscientious monks is numerous, and a righteous decision can be obtained, then it should be sent to them, "Remove your dwelling." If they remove it after being sent a third time, good. If they do not remove it, then, excluding the Bodhi tree and the cetiya, the remaining dwellings should be demolished, but not by making them unusable, but by progressively removing the roofing, rafters, bricks, etc., and sending to them, "Remove your building materials." If they remove them, good. If they do not remove them, then if those building materials become rotten due to snow, rain, wind, sun, etc., or are stolen by thieves, or are burnt by fire, the monks who own the boundary are not to be blamed, it is not permissible to accuse them, "You have destroyed our building materials," or "It is your neck." Whatever was done by the monks who own the boundary, that is well done. And if a monk, learned and knowing the Vinaya, seeing another monk wandering with an improper requisite, causes it to be cut or broken, he is not to be blamed, he should neither be accused nor reminded, it is not permissible to say to him, "This requisite of mine was destroyed by you, give it back to me." Thus, in the Pāḷi-Muttaka Vinaya-Vinicchaya-Saṅgaha, the discourse on the determination of requisites is concluded. 3. Discourse on the Determination of Making Medicines, etc. 15. Now, regarding the making of medicines, protective chants, and greetings, concerning the making of medicines, this is the determination (Pārā. Aṭṭha. 2.185-7) – medicine should not be made for every arriving outsider, one who does so incurs a dukkaṭa offense. But it may be made for five co-Dhamma practitioners: a bhikkhu, a bhikkhunī, a sikkhamānā, a sāmaṇera, and a sāmaṇerī. (Those who are) equal in virtue, faith, wisdom... For them, who are engaged in the three trainings, it is not permissible not to make medicine. And when making it, if they have it, their own should be taken, prepared, and given. If they do not have it, one's own should be made. If one does not even have one's own, it should be sought through alms-round or from a place where relatives have invited. If not obtained, it should be brought and made for the sick person's sake, even without being requested. 16. For five others, too, it is permissible to make it: for mother, for father, for their attendants, for one's own attendant, and for the "yellow leaf." "Yellow leaf" means one who, aspiring for ordination, stays in the monastery until robes and bowl are prepared. Among these, if parents are powerful and do not expect it, it is permissible not to make it. But if they, even being kings, expect it, it is not permissible not to make it. Medicine should be given to those who expect medicine. For those who do not know how to prepare it, it should be prepared and given. For all, it should be sought in the manner stated for fellow Dhamma-farers. But if one brings one's mother to the monastery and cares for her, all service should be done without touching. Food and drink should be given with one's own hand. A father, however, like a novice, should be attended to by bathing and massaging him with one's own hand. And for those who attend to and care for parents, the same should be done.