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is woven by inserting gold threads between silk threads. The gold thread, they say, is called 'kaṭṭissaṃ' or 'kasaṭa'. Therefore, they say, it was called 'woven with silk and kasaṭa' by the Elder Acariya Dhammapāla. 'Adorned with jewels' means gilded with gold. 'Pure silk' is that without jewel adornment. Because deer and antelope skins are very fine, they are sewn by making them two-layered or three-layered; thus it is called 'skin mat'. 'With a red canopy' means with an entirely red canopy. But if it is of various colours, or variegated, or painted, that is permissible. The same method applies to cushions red on both sides. The phrase 'or variegated' is said because it is permissible in all ways, not because it is impermissible for cushions on both sides. For the word 'red' does not apply to variegated, as there would be a possibility of including even a variegated rug by merely taking the covering; but a saffron robe does not go by the term 'red'. Therefore, it is permissible for a canopy and for cushions on both sides. The phrase 'if it is of proper measure' and so on is said to show the forbidden nature of a pillow that exceeds other measures, not to show that it is a high bed or a large bed, as it is not said thus. But that pillow is permissible for householders observing the Uposatha. For only a high bed or a large bed is not permissible for them then. Although in the Dīgha Nikāya commentary and so on it is said: "Except for the cotton mattress, all others, such as the gonaka rugs adorned with jewels, are permissible," and so on, the Vinaya commentary alone states what is permissible and impermissible. should be taken as a measure. The description of the story of rejecting sandals in the monastery is finished. The description of the story of what is allowed for laypeople, etc. 256. Abhinissāya means without relying. Visukāyikavipphanditānaṃ means the wavering of views and minds of those who are opponents. 257. Yatindriya means one whose faculties are restrained, by way of the mind-faculty. 258. In the Pāḷi, Aṭṭhakavaggikāni refers to the sixteen suttas that constitute the Aṭṭhakavagga in the Suttanipāta (Sn. 772 onwards). Evaṃ ciraṃ akāsi means for what reason did he live for such a long time in a household, without going forth into homelessness for such a long time? He, it is said, went forth in middle age, therefore the Blessed One said this. Etamatthaṃ viditvā means having fully understood this matter, that those who see danger in sensual pleasures still rush into household life after a long delay. Ādīnavaṃ loke means the danger of impermanence, etc., in the world of formations. Nirupadhi means Nibbāna. To the statement "The noble one delights not in evil," the reason is given: "The pure one delights not in evil." Here, sucī means a purified person. 259. Kāḷasīho means a black-faced monkey species. Cammaṃ na vaṭṭati means it is not allowed to make a sitting mat, but the use of it as a bed or seat, such as a floor covering, is allowed. The description of the story of what is allowed for laypeople, etc., is finished. The method of describing the chapter on leather is finished. 6. The Chapter on Medicines The description of the story of the five medicines, etc. 260. In the chapter on medicines, pittaṃ koṭṭhabbhantaragataṃ hoti means the unconfined bile that has spread throughout the outer body enters the stomach, meaning that the bile is disturbed. 261-2. In the Pāḷi, nacchādetī means they do not produce delight. Susukā means a type of fish in the ocean; some call them crocodiles. Saṃsaṭṭhaṃ means filtered. 263. Piṭṭhehī means with ground substances. Kasāvehī means with the extracts obtained by boiling bark, etc., in water. Ubbhidaṃ means saline earth. Loṇabilaṃ means a type of salt. 264-5. Chakaṇaṃ means cow dung. Pākatikacuṇṇaṃ means unboiled astringent powder, fragrant powder. but it is not allowed. In Pāli, "cuṇṇacālini" means a sieve for powder pounded in a mortar. "Suvaṇṇageru" means gold ochre, etc. In Pāli, "añjanūpapisana" means medicine to be ground to be applied as collyrium. 267-9. "Kabaḷikā" means poultice medicine. "Gharadinnakābādho" means an affliction arising from a charm medicine given by a householder's wife. "Tāya chārikāya paggharitaṃ khārodakaṃ" means lye water that has filtered through that ash, that is, having put that ash in a filter and poured water over it, the lye water that has filtered down from that ash. In Pāli, "akaṭayūsena" means with uncooked bean soup. "Kaṭākaṭena" means, they say, with bean soup made by cooking beans, without stirring them, and then filtering it. The explanation of the discourse on the five medicines, etc., is finished. The explanation of the discourse on the allowance of molasses, etc. 272-4. "Guḷakaraṇa" means a sugar mill. "Avissatthā" means doubtful. 276. "Appamattakepi vārentīti" means they refuse even a small amount, thinking that giving a small amount causes distress to the donors. "Paṭisaṅkhāpi" means they refuse, even considering that it is possible to sustain oneself with this much, and thinking, "let the rest be for others." 279. "Vatthipīḷana" means pressing the enema bag with the hand, just as oil, etc., in the enema bag enters the inner body. Since cutting and enema treatment are forbidden in cases of obstruction, cauterization is certainly allowed. The explanation of the discourse on the allowance of molasses, etc., is finished. The explanation of the discourse on gruel, honey-balls, etc. 282-3. In Pāli, "dasassa ṭhānāni" means ten reasons for the recipient of the horse, that is, by right. "Anuppavecchati" means gives. "Vātañca byapaneti" is the connection, meaning it removes wind. "Saggā te āraddhā" means the heavens have been attained by you. The explanation of the discourse on gruel, honey-balls, etc., is finished. The explanation of the discourse on the story of Pāṭaligāma 286. "Pāṭaligāme nagaraṃ māpenti" means they built a city called Pāṭaliputta near Pāṭaligāma, in a large forest area that was part of that village's territory. "Yāvatā ariyaṃ āyatanaṃ" means as far as it is a resort for noble people. "Yāvatā vaṇippatho" means as far as it is a trade route. This means that this will be the chief city for all the places where merchants sell their goods, or where they reside. Puṭabhedana means the place where bundles of goods, brought from various countries by carts and so on, are untied for sale. Saranti also applies to ponds and so on; to prevent this, it is said, "Here, saranti refers to a river," because sarati means to flow. Vinā eva kullena tiṇṇāti: this means they crossed without even touching a small amount of water, without a raft. The commentary on the story of Pāṭaligāma is finished. The commentary on the story of the Truths at Koṭigāma 287. In the Pāḷi, sandhāvitanti means the running on, the taking of rebirth from one existence to another. Saṃsaritanti is a synonym for that. Mamañceva tumhākañcāti means by me and by you, or it should be understood that the running on was by me and by you, as if by a master. Saṃsaritanti: it ran on. Craving for existence is called "leading to existence" (bhavanettī) because it leads from one existence to another. 289. To explain the meaning of "Nīlā hontī" (they are blue), "nīlavaṇṇā" (blue-colored) and so on are said. Nīlavaṇṇāti means anointed with blue. This applies everywhere. Paṭivaṭṭesīti: he struck. Ambakāyāti: by the mother. This is a figurative expression, meaning by a woman. Upasaṃharathāti: bring it near, meaning imagine, "Such are the Tāvatiṃsa gods." This was said to arouse a sense of urgency in the monks, not for the purpose of taking omens. For all the Licchavi kings would soon be destroyed by Ajātasattu. The commentary on the story of the Truths at Koṭigāma is finished. The commentary on the story of General Sīha and so on 290. Sandhāgāreti: in the great assembly hall made for the purpose of discussing royal affairs thoroughly and without gaps. Gamikābhisaṅkhāroti: effort in going. Dhammassa ca anudhammanti: a consequence of the reason stated by you, meaning it is in accordance with the meaning stated by you. Sahadhammiko vādānuvādoti: your argument, being based on the reason stated by others, or from this It is enough to blame him. If no one comes to a blameworthy state, even a little, then it is said that there is no blameworthy reason in your statement. 293. "Anuviccakāraṃ" means acting with understanding. One performs the acts of taking refuge in the Triple Gem and so on. The meaning is: "Do not do it hastily, lest you regret it later." "Paṭākaṃ parihareyyuṃ" means they raise a banner and flag, and go around proclaiming in the city, "Such a disciple has taken refuge with us!" 294. "Nimittakammassa" means the act of killing living beings that arises due to the intention of eating meat. The description of the story of General Sīha and others is finished. Description of the story of allowing suitable land 295. "Anuppage eva" means early in the morning. "Oravasaddaṃ" means a loud noise. "Taṃ pana avatvāpi" - the word "pi" (even) here also allows for saying that. "Aṭṭhakathāsu" means in the other commentaries, excluding the Andhakaṭṭhakathā. "Sādhāraṇalakkhaṇaṃ" means common to all commentaries, including the Andhakaṭṭhakathā. "Caya" means the high object of determination. "Yato paṭṭhāya" means starting from the bricks and so on, meaning, from what they intend to make the beginning of the wall. "Thambhā pana upari uggacchanti, tasmā vaṭṭanti" (Pillars, however, rise upwards, therefore they are permissible) By this, it is established that even if bricks and stones are laid below, if they stand raised even an inch from the "caya" (foundation) or the ground, they are permissible. "Ārāma" means the entire monastery, delimited by the boundary of the precinct. "Senāsanāni" means the dwelling places for the Sangha within the monastery, such as grass huts. "Vihāragonisādikā nāmā" means dwelling-place-gonisādikā.