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"He came to sit on the bed" is the meaning. "Pisācillikā means demon children," some also say. What is given is received. "Cabbetvā" means having eaten. Bones and thorns are bone-thorns. It is written, "Whether one knows the regulation regarding all these or not, there is an offense." 256. "Vipphāḷetvā" means having torn. "To fill with yeast" means to fill with liquor-yeast. "Bidalakaṃ" is a term for a special action, which is called doubling. Doubling of what? Of the large, stiff mat, such as a kilañja mat. For that, it should be gathered at the edges to the size of a daṇḍakathina and doubled. Otherwise, there is no room for the hand when making the border and other arrangements for a small robe. When there is a peg, it is easy to know whether one of the two robes is sewn or unsewn. When a daṇḍakathina is made, there is no need for many companions. It is written, "Without wrinkling, the robe is even. The corners are also even." Since it is said, "making a mark with a turmeric thread," it is established that it is permissible to sew a robe with a turmeric thread. There, some have an inappropriate perception. "Paṭiggaho" means a finger-stall. 257-8. "Pātī" means a bowl-shape. "Paṭiggahatthavikā" means a finger-stall pouch. Since a needle-knife pouch was previously allowed for needles and knives, it is said, "I allow, monks, a medicine pouch." Here, it indicates that needles, knives, etc., should also be placed. Even if the monk Upananda was shameless, still, being peaceful... How is it that this is fitting for a monk who has cut off the root, even though he is conscientious? It is reasoned that it is permissible. It is not agreed upon, it is not effective. Outside the wall, all around, having made it low-based, standing, is called "maṇḍalika". For one covered by a bathhouse-cover, whose nakedness is not perceived, only for him should the preparation be done. This method applies also to water-covers and the like. "Paṇiyā" means sellers. The drawing-machine, when being drawn, revolves above the well. The water-wheel machine is a machine shaped like a cart-wheel. Having tied small pots to its spokes, when it is made to revolve by one or two, the drawing out of water should be understood. "Āviddhapakkhapāsaṃ" means where side-ropes are tied in a circular fashion, like a woven fabric, with woven side-ropes. Formerly, for protecting bowls, now a stand for eating is permitted. "Paragalaṃgacchati" is permissible due to the absence of its use. "Kammasatena" means with great effort. "Lohabhaṇḍaṃ" means metalware other than bronze. "Muddikakāyabandhanaṃ" means one made without being square. The "pāmaṅgadasā" is square. "Mudiṅgasaṇṭhānena" means in the manner of a drum-seam of the outer robe, like the shape of a varaka-head. "Pavananto" means passing by. And it is written as "Dasāmūla". If one enters a village without a body-band, whether intentionally or unintentionally, there is an offense. It is written: "One should enter having tied it from the remembered place, or one should turn back." Here, regarding "seven fingers or eight fingers", because it is not stated "by the Sugata's finger", if they make it larger for suitability with an ordinary finger, there is no fault. In the shape of a palm-leaf fan, like that of Sinhalese women. The commentary on the chapter on Minor Matters is finished. 6. Commentary on the Chapter on Lodgings. Commentary on the Story of the Permission for Monasteries. "Monks hide here" - therefore monasteries and the like are called "leṇā" (shelters). By the word "arrived", some say that only the arrived Sangha is the owner, not the unarrived. That is not fitting. The lineage of Siddhattha, who obtained the same status. 296-7. Regarding "with a leopard's tail," it is written: "He shows an improper hide with a leopard." A pillar-window is one that is made with upright timbers, without horizontal timbers. Regarding "cushions are allowed, it is permissible," the meaning is that it is permissible for a pillow. A cushion filled with cotton is not permissible to use as a support, because only wool, etc., are allowed. If it is said that it is spoken with reference to sitting and lying down, therefore it is permissible to use as a support? Some say it is improper, it is not permissible. If so, it would not be permissible to use an improper bed as a support. Since it is permissible, there is no fault. Moreover, for a sick person, a pillow is allowed even for lying down, so a cushion is also permissible to use as a support. Some teachers allow and use them. A robe sewn with kapok thread is permissible. Why? Because it is in line with cotton. They say: "Even cloth made of akkha fruit thread or akkha bark is prohibited." 298. "Anibandhanīyo" means unattached. "Paṭibāhetvā" means having made it smooth. It is written: "For white and other colors, ikkāsa, etc., are mentioned for binding, respectively." 300. "Pakuṭṭaṃ" means having its mouth turned all around. 303. "Sudhālepo" means a plaster of lime-clay. 305. "Āsatti" is craving. "Santiṃ" is respect. 307. "Ketunti" means to take by purchase. 308. "Citāti" means that the bricks were made by breaking them up by means of a lump, as if by cutting. 310. Regarding "the disciples of the group of six monks," the group of six arose after twenty years had passed. Since it is said: "The monks pleased my mind" (MN 1.225), it is appropriate to say that an incident that occurred at another time during a visit to Sāvatthī is brought here and stated to show the offense; it should be considered and understood. "Vuddha" means older. 313. "Santhareti" means grass mats, etc. Description of the Story of the Allotment of Lodgings 318. It is written: "By 'seyyaggena' is meant by the division of the bed-place. By 'vihāraggena' is meant by the division of the cell." "Thāvarā" means fixed. By condition. Thus indeed the rule is: In that dwelling, the great elders, for the sake of that requisite, not going elsewhere, by dwelling there, will attend to it. This is the meaning. To show the act of non-interference, he said, "there are no people there," and so on. "Having cut off thoughts, one should go with a pure mind, by the practice of going." This is the reading. Muddavedikā is the terrace railing of the cetiya. Paṭikkamma means having moved away. An agreement for equal gains would exist if there is a main dwelling. With the destruction of the main dwelling, the agreement also perishes. The phrase "equal gains" is appropriate when there are two or many. Therefore, it is not our opinion that it applies to one remaining. Temporarily, by time, or by way of uprooting, or the act of others might be for another. The teacher says, "it is a gathering on a boat." It should be done individually. At the time of declaration, the Saṅgha, to the bhikkhus who have completed the rains retreat, individually, "it gives this much rains-residence cloth, it pleases the Saṅgha," referring to the individual, it should be given. It should not be done by way of the Saṅgha. Not "the Saṅgha gives this much to the Saṅgha." "In one dwelling, it performs an act for the Saṅgha." By this saying, "it should be done by way of the Saṅgha," it is written. For indeed, when it is said thus, no act for the Saṅgha is considered done. "From one who has been appointed to receive dwellings, even if taken by another, the taking is valid, like the ordination of one whose preceptor has not been taken," it is written. "Even by a formal motion, the appointment is valid," it is written. Does it generate eight or sixteen? Here, is it separately, or as one? Even as one, it is valid. For indeed, they are not thus appointed or considered to have performed an act by the Saṅgha. Therefore, in the Sattasatika Khandhaka, eight people are appointed as one. Their appointment is even by a formal motion, even by a motion with a second declaration. From the grounds of the declaration act, that very formal motion, being obtainable, is obtained. And from its grounds, only the declaration act, being obtainable, is obtained. Not another, this should be known. Misunderstanding this method, "to make the declaration act a motion with a second declaration, and the motion with a second declaration a declaration act..." He takes it as, "It is proper to perform the declaration." And if so, the fault of mixing actions arises. Here, "road" and "pond" mean: "road" is a long hall built on the road; "pond" is a pond made for bathing. In "these are not dwellings," the refectory is not included. So, is it a dwelling? It is also included here, because it is not made for dwelling. But the dining hall is not included in either. Although not included, it is a dwelling because it is stated above (Cūḷava. aṭṭha. 318) that "the dining hall is indeed a dwelling." Some say, "A proper hut should also be made here," but others say it is not. Tree roots and bamboo groves, if roofed and door-fastened, are dwellings. It is written, "in places of no gain" means "in dwellings of no gain." That is correct. For it is not a separate dwelling. Here, "having made him understand" means it is permissible even by force if he does not accept the rule. "This also" means the requisite also. "Having bound oneself" means having dwelt near him, at the foot of a tree, etc., and performed the duties there. All three are by way of learning, practice, and penetration. The reading is "ten topics of discourse, ten foul things, ten recollections." It is written, "having released the first part" means "if this is more valuable than the first thing taken." "Rain-residence for those whose rains are cut off" means for those who had previously taken rain-residence and whose rains were later cut off. "Engaged as if for hire" means engaged, sought after, as if having made a hire. "But that which belongs to the Sangha... (etc.)... even one who has wandered away obtains it" - this is said with reference to its origin. By this, some say that