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but even for one who practices to the utmost, a robe-hut is permissible. "Following the body" indicates the monk's sitting in that very place; and thereby it shows that there is an offense for one who goes elsewhere himself out of fear of rain. Even if given by donors, having been designated for those who practice in the open air to get wet, it must be protected by one who protects himself. "Having observed the non-arising of clouds" – by this, it is indicated that even in summer, if clouds arise, it is not permissible to place (it) in the open air. "Here and there" means placed, having been designated, in those various open-air places like the cetiya courtyard. "From the middle towards the foot-place" – this is said to show the method to be followed where, having swept all around, sand accumulates in the middle of the courtyard due to the constant sweeping of rubbish to the middle. Or sand should be carried towards a high ground's foot-place. Or, some explain the meaning thus: where sand has accumulated in the corners, from there it should be carried towards the western direction. Others, however, (say) "so as not to disturb the footprint of the swept place..." having stood in an unswept place oneself, they say, "sand should be removed towards one's feet," there, the purpose of the phrase "starting from the middle" is not seen. 111. Merely by having crooked feet, the crab-footed one is different from others, not by the special way of inserting the feet into the rungs, to show this "whoever else" and so on was said. "His" means only of one who is fully ordained. Having sat down... (etc.)... in "pācittiya" here, knowing there is no rising of clouds, there is no offense for one who goes with the intention, "I will come back later and remove it," therefore, he must come back again. Having obtained permission means having obtained the words said, "Go, do not stay here." "The hindrance is only for the residents" means even if visitors, having said nothing, sit down and go away thinking, "The residents will remove it," the hindrance is only for the residents. But in the Mahāpaccari commentary, the meaning is that it is for those who sat down, even without saying, "This is ours." Because it is said, "having spread or having caused to be spread," the reason for a dukkaṭa (minor offense) is stated even for something laid out without instruction. Ussāraka means a chanter. For he raises and carries on the Pāli text higher and higher, therefore he is called ussāraka. 112. "Made for the preservation of color" means made by sewing with cloth scraps and so on. "Should be spread on the ground" means if there is a mat, on top of it; if not, it should be spread on the bare ground. By "the prohibition is only in keeping lion skins and so on," by spreading them on beds, chairs, etc., and then putting them away again, keeping them for one's own use is not allowed. But using them as ground coverings and so on is not considered keeping them for oneself, this is shown. For in the Khandhaka, it is said, "They are spread inside the bed, they are spread outside the bed," thus in the matter of keeping them spread on beds and so on for one's own use – "Monks, large hides should not be worn: lion hide, tiger hide, leopard hide. Whoever wears them, there is an offense of dukkaṭa." (Mahāvagga 255) – Prohibition. Therefore, the meaning here should be understood in the way stated. A wooden stool means a plank stool. A foot-washing board is a wooden plank or similar, where one rubs their unwashed feet while cleaning them. 113. Because it is stated, "He goes, saying, 'I will come and take it away'," there is no offense for one who is dependent on returning, even if they do not warm it for some other reason. For this very reason, in the Commentary on the Mātikā, six factors are mentioned here along with non-dependence: "The monastic nature of beds, etc., spreading or having it spread in a specified place, being unencumbered, absence of danger, non-dependence, and exceeding the range of a thrown clod." The explanation of the first training rule concerning lodging is finished. 5. Explanation of the second training rule concerning lodging 116. In the fifth, "pāvāro kojavo" refers to special rugs with raised pile, kept specifically for covering. "Only this much is stated" means what is stated in the commentaries. "From the lodging" means from the outermost lodging. 117. To show in detail what is stated in the Kurundi Commentary, the section beginning "kiñcāpi vutto" (although it is stated) is commenced. "There is nothing to be said" is stated because the root of a tree is obvious. "It perishes" means it is destroyed. 118. "Mañcapīṭhakavānaṃ" is the weaving of beds and stools. "But asking permission is proper" indicates that there is no offense. The specified kind of sleeping place, its monastic nature, spreading or having it spread in a specified monastery, being unencumbered, absence of danger, the departure of one who is not dependent, and exceeding the boundary of the precinct— these are the seven factors here. The explanation of the second training rule concerning lodging is finished. 6. Explanation of the "Anupakhajja" training rule 119. In the sixth, "anupavisitvā" means having entered near. 122. "Upacāraṃ ṭhapetvā" means having left a precinct of one and a half cubits. The monastic nature of the monastery, knowing that it cannot be removed, desiring to crowd, sitting or lying down within the precinct. Thus, there are four factors here. The explanation of the training rule concerning not pressing close is finished. 7. The explanation of the training rule concerning expulsion. 126. In the seventh, "enclosures" means door enclosures. 128. "It is not proper to expel from the entire monastic residence" – this is said inappropriately. For one who expels a blameworthy person with an unangered mind, there is no offense by this training rule, because it is stated "angered, displeased." An offense dependent on ignorance is not seen. In the Pāli, in phrases like "expels a shameless one," even if anger arises occasionally due to the mind's quick changeability, there is no offense, because the expulsion was initiated precisely due to shamelessness and so forth. A monastic residence belonging to the Sangha, the expelled person being free from being a quarrel-maker and so forth, and expelling or causing to be expelled out of anger – these are the three factors here. The explanation of the training rule concerning expulsion is finished. 8. The explanation of the training rule concerning a high dwelling. 129. The eighth is straightforward. A monastic residence belonging to the Sangha, a high dwelling not touching the head, use below, and sitting or lying on a support without a covering – these are the four factors here. The explanation of the training rule concerning a high dwelling is finished. 9. The explanation of the training rule concerning a large dwelling. 135. In the ninth, because it is stated that "a large dwelling is one with an owner," they say there is no offense for a hut requested by sign. "Whose" refers to the dwelling. "It is also not fully within the precincts" means that the wall struck by an opening door, even if it is the size of the door's width nearby, is without precincts. "A window or ventilator that joins or connects" is called an "āloka-sandhi," meaning a door. For one who repeatedly plasters and so forth elsewhere than the precincts of a door or window, there is an offense of pācittiya by counting the lumps. Some, however, say "it is a dukkata because pācittiya is not mentioned in the Pāli." "To be determined" means to be arranged. One standing on green grass determines. "An offense of dukkata" means that for one covering while standing in a field with green grass, it is a dukkata. Some, however, say "such...". say, "He who makes a dwelling in that field commits a dukkaṭa," that does not accord with the Pāli. 136. "Straight covering" means a covering that is straight, from the edge of the roof to the ridgepole, gable, and so on, made of bricks and the like. By this, it is understood that when the entire dwelling is covered once, that covering is "one path," and thus in the Pāli, "two paths" and so on are mentioned. Some say that "covering by turns" should also be interpreted in this way, and this accords with the Pāli phrase "he had it covered again and again" and the commentary's statement "all this covering is to be understood as covering upon covering." In the Pāli, "one who covers by a path, one who covers by turns," this is said to show the difference in the types of covering, with bricks and the like, and with grass and leaves. Some, however, say, "It is understood that covering once straight upwards, from the edge of the roof, upon a covering made in rows, is 'one path,' and thus 'two paths' and so on are mentioned, not the covering of the entire dwelling. This method applies also to covering by turns." That does not accord with the Pāli and the commentaries. "By the third path" here, "by the third" is a dative case in the sense of utility, meaning "the third path." Or this is the reading. "Obtained with grass and leaves" is said with reference to covering with grass and leaves and then plastering and smearing over it. For a mere grass hut, blamelessness is stated. "Of three paths" means three coverings made by way of paths. "Of three turns," the same method applies here. The three factors here are: it being a large dwelling, it being one's own dwelling, and a further determination. The commentary on the training rule concerning a large dwelling is finished. 10. Commentary on the training rule concerning living creatures 140. In the tenth, in the mātikā, "should sprinkle or discard water with living creatures with grass or clay" means should discard it.