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If that is not available, an old bed should be taken. If that is not available, a newly woven one or a covered one should be taken. Having taken But, saying "I am one who dwells at the foot of an excellent tree, one who dwells in an excellent open space," without even making a robe-shelter, at an improper time, in an open space or at the foot of a tree, it is not proper to spread it out and lie down. But if a shelter made even with a four-fold robe cannot protect from getting wet, and there are seven-day rains and so on, it is permissible for the monk to follow his body's needs. To those dwelling in leaf-huts in the forest, people with minds gladdened by their virtue give new beds and chairs, saying, "Enjoy them as communal property." By those who have stayed and are leaving, they should be sent to monks of similar standing in nearby monasteries, and then they should go. If there are no such monks, they should be left in a rain-shelter, and then they should go. If there is no rain-shelter, they should be hung on a tree, and then they should go. Taking a broom for the cetiya courtyard, or the refectory courtyard, or the Uposatha hall courtyard, or one of the cloisters, day-rests, fire-halls, and so on, having swept and washed, it should be placed back in its broom-rack. Taking one from the Uposatha hall and so on, the same rule applies for sweeping the rest. But if one wishes to go sweeping the alms-round path, having swept, if there is a hall along the way, it should be placed there. If there is none, observing that the clouds have not gathered, and knowing, "It will not rain until I leave the village," it should be placed anywhere, and when returning, it should be placed in its usual spot. "If, knowing it will rain, one places it in an open space, it is a dukkata," it is said in the Mahāpaccari. But if a broom is placed here and there for sweeping, having swept that place, it is permissible to place it back there. One sweeping the assembly hall should know the proper practice. This is the practice there: starting from the middle, sand should be swept towards the foot-places, and rubbish should be taken out by hand and discarded outside. 86. If the aforementioned four kinds of communal dwelling in an open space... or at the root of a tree, or in a pavilion, he has it spread by one not fully ordained, for whom it was spread, there is an impediment for him. But if he has it spread by one fully ordained, by whom it was spread, there is an impediment for him. Herein is the decision: A senior monk, having finished his meal in the refectory, orders a young monk, “Go, arrange a couch and chair in the day-rest place.” He, having done so, sits down. The senior monk, having wandered as he pleased, goes there and places a bag or an outer robe. From that point on, there is an impediment for the senior monk. Having sat down, if he goes himself, he neither removes it nor has it removed. If he exceeds the time of a clod of earth’s fall, there is an offense of expiation. But if the senior monk, without placing a bag or an outer robe there, while walking, says to the young monk, “You go!” Then it should be explained by him, “This, Venerable Sir, is a couch and chair.” If the senior monk knows the duty, it should be said, “You go, I will make it ordinary.” If he is foolish, not having learned the duty, he threatens the young monk, “Go, do not stand here, I will not allow you to sit or lie down!” The young monk, having obtained permission, “Venerable Sir, may you sleep well,” should pay homage and go. When he has gone, the impediment is for the senior monk himself, and his offense should be understood in the same way as before. But if, at the moment of the order, the young monk says, “I have something to do, such as washing my belongings,” and the senior monk, saying to him, “Arrange it and go!” leaves the refectory and goes elsewhere, he should be made to remove it with his foot. If he goes and sits there, he incurs an offense for exceeding the time of a clod of earth’s fall, in the same way as before. But if the senior monk orders a novice, even if the novice arranges the couch and chair there and sits down, if the senior monk goes elsewhere from the refectory, he should be made to remove it with his foot. Having gone and sat down, when it is time to go again, he should be made to incur an offense for exceeding the time of a clod of earth’s fall. But if, when ordering, he says, “Arrange the couch and chair and sit right there…” One is permitted to go and come wherever one wishes. But for one who goes without restoring it to its normal state, upon passing the throw of a clod, there is an offense of expiation. In an intermediate assembly, by those who have arranged beds, chairs, and so on, and are seated, at the time of departure, it should be said to the monastery attendants, "Put this away." For those who go without saying, upon passing the throw of a clod, there is an offense. 87. There is something called a Great Dharma Recitation. There, having brought from the Uposatha hall and from the refectory, they arrange beds and chairs. The responsibility is only for the residents. If visitors take them saying, "This is for our preceptor, this is for our teacher," from then on, the responsibility is theirs. At the time of departure, for those passing the throw of a clod without making it normal, there is an offense. But in the Mahāpaccariya, it is said: "As long as others do not sit, the burden is on those who arranged it. When others come and sit, the burden is on those who are seated. If they go without removing it or having it removed, it is a minor offense. Why? Because it was arranged without permission." When a Dharma seat is arranged, as long as the reciter or the Dharma speaker does not come, the responsibility is on those who arranged it. When he comes and sits, the responsibility is his. If the Dharma recitation lasts for a whole day and night, one reciter or Dharma speaker rises, another sits. Whoever comes and sits, the burden is on that very one. But by one who rises, it should be said, "This seat is your responsibility," and then one should go. Even if the other has not come, the first one seated rises and goes, and while he is still within the vicinity, the other comes and sits, the one who rose and went should not be made to incur an offense. But if, while the other has not yet come, the first one seated rises from the seat and passes the throw of a clod, he should be made to incur an offense. "Everywhere, upon passing the throw of a clod, at the first step, it is a minor offense; at the second step, it is an offense of expiation"—this method is stated in the Mahāpaccariya. 88. But if, from a lodging of the type mentioned, another communal mat or upper covering Or a mat, or a ground-covering, or a small mat, or a piece of hide, or a foot-wiper, or a wooden seat, having spread it out in the open air, or having caused it to be spread out, if one goes away from it, neither taking it up, nor causing it to be taken up, or going without asking, it is an offense of wrong-doing. Even for one who goes, having put down in the open air a stand, a bowl-cover, a foot-stool, a fan, a fan-leaf, any wooden utensil, even a water-scoop, a water-conch, it is an offense of wrong-doing. Having cooked dye in the open air, the dye-pot, the dye-scoop, and the dye-trough— all should be put away in the fire-hall. If there is no fire-hall, it should be put down in a rain-sheltered cave. Even if that is not available, it is permissible to place it and go in such a place where looking monks would see. But in another's personal bed, chair, and other lodging, it is indeed an offense of wrong-doing. Here, however, it is said in the Mahāpaccari and other commentaries: "Where a presumption of trust does not arise, in his property, it is an offense of wrong-doing. But where a presumption of trust does arise, his property is indeed one's own personal property." But in one's own personal property, there is no offense. If a bhikkhu, or a novice, or a monastery attendant is conscientious, and considers it his own impediment, even if one goes without asking such a person, there is no offense. But if one, drying it in the sun, goes thinking, "I will come and take it up," even for him there is no offense. Thus, in the Pāḷimuttakavinayavinicchayasaṅgaha, the discourse on the determinations of practice concerning monastic lodgings like beds and chairs is concluded. 18. Discourse on the Determinations of Timely Things 89. "And the timely things are four"—here (Pāci. Aṭṭha. 255-256) things for a certain time, things for a watch, things for seven days, things for life— these four timely things should be known. Therein, whatever food or edibles are to be consumed, having received them before mealtime, because they are to be consumed until the time reckoned as midday, they are called "for a certain time." Together with suitable drinks, the eight kinds of drinks, until the time reckoned as the last watch of the night A watch, because it should be consumed within that watch, that watch is its time, thus it is called 'yāmakālika'. The five kinds of medicine like ghee, etc., because, having received them, they should be stored for seven days, seven days is their time, thus it is called 'sattāhakālika'. Excluding water, all the rest that is received, because it should be kept for life and consumed when there is an occasion, thus it is called 'yāvajīvika'. 90. Among those for a watch, what is called 'food' (bhojanīya) is boiled rice, gruel, flour, fish, and meat. Excluding the five kinds of food that are for a watch, for seven days, and for life, the rest is called 'chewable' (khādanīya). Here (Pacittiya Commentary 248-9), however, as for the chewable items made of grains like sugar candy, sweetmeats, etc., there is nothing that needs to be said. Whatever is of the nature of 'material food' (āmisagatika) such as forest roots, etc., for example: