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it is not said "whether in a communal monastery or a personal monastery," (referring to) improper articles like rugs It is said in the ḍa-section that even for one bhikkhu, there is no fault in accepting them. "By the method of householders' refuse" means by the method made by householders, by the custom of householders spreading out their own property and giving it. "Are obtainable" means they are obtainable for sitting. The commentary on the story of Upananda is finished. Commentary on the story of non-transferable things 321. "Arañjaro" means a large pot capable of holding much water; "Arañjaro" means to hold water. And in the five categories like "immovable by immovable", the first two should be understood as immovable, and the last three as heavy goods. Here, regarding "gives equally", it should be seen that even if giving less, it is permissible to transfer a more distant, troublesome guardian, taking the vicinity of the monastery property. For it will be said: "If for bhikkhus it is more valuable... (etc.) ...it is permissible to accept." (Cūḷava. Aṭṭha. 321). "Having informed" means having informed the community of bhikkhus, the meaning is, having announced. "Should it not be said, 'Are there not more trees for you?'" This is said when owners, not knowing the high value of their own property, give it, and it is said that if one takes it knowing that and with a thievish mind, it is a misappropriation. "A monastery should be exchanged for a monastery" means something with a basis, like a palace built on another's land, or something without a basis, should be exchanged for something with a basis. But something without a basis should be exchanged only for something without a basis. Merely of a palace, because it is not immovable from the ground. Thus, even among immovables, one should exchange only after knowing the division of immovables. By "Permissible couches are to be accepted", it shows that an impermissible couch adorned with gold, etc., is not permissible to accept, even if it is said "for the Saṅgha". When it is said "We give it for the monastery", it is permissible for the Saṅgha, but it should be seen that it is not for an individual, like a field, etc. "Among these" means among couches, etc. "Permissible and impermissible are as stated" means it is as stated in the decisions regarding chairs, mattresses, etc. "And impermissible" means chairs, etc., and pillows, etc., exceeding the measure. "And valuable permissible" means adorned with gold, etc., given by the term "permissible". Since it is said, "black iron...etc... should be divided," they say that even a vessel made of bronze or bell-metal is allowable for an individual to receive and to keep, because only what is to be kept by an individual should be divided. This contradicts the great later commentary statement above, which says, "a modification of a bronze or bell-metal vessel is allowable for communal use or if it is a layperson's modification," and so on. For indeed, that great later commentary statement was shown later to refute the great commentary statement which said, "a foot-scraper made of bell-metal or bronze by anyone in Sri Lanka should be divided." Therefore, anything made of bell-metal or bronze, including a foot-scraper, is not to be divided. Even if given by laypeople, it is not allowable for an individual to receive. "It is not allowable for personal use" means it is not allowable to keep and use it oneself, like a bowl or other requisites. If caretakers, etc., keep it themselves like a layperson's property, and bring it back when it is to be used, then it is allowable to use. It is also allowable to say, "Keep it and give it to the bhikkhus." They say a "paṇṇasūci" is a writing stylus. By "even those obtained by oneself," and so on, it shows there is no fault in receiving, but keeping and using it is an offense. As here, so too later with axes and other things not to be divided, even if they are one's own property. "Even without touching" means it is allowable to touch and use all such things made of gold, etc. "Upakkhareti" means equipment. "Aḍḍhabāhuppamāṇā" means half an arm's length. They also say half a fathom. "Yottāni" means leather straps. "Even a stick of the size of an eight-finger needle" means even a thin stick like a shuttle stick or needle. "Rittapotthako" means an unwritten book. This was said in connection with leaves. "A rubbing board, a rubbing mallet" means a dyed robe is wrapped around a smooth stick-mallet, placed on top of one smooth board, and pressed down from above with another smooth board, one person... stands treading upon. Two people, holding a plank at two ends, pull it back and forth; this is what is meant. But striking with the hand, having placed it on the hand, should be done when the dyed robe is wet. But this striking with wooden mallets should be understood as for loosening stiffness when dry. An 'ambaṇa' is made like a pond with planks from a single-dugout boat. They also call it a water vessel. A 'rajanadoṇī' (dye-trough) is a dye-vessel made from a single log. An 'udakadoṇī' (water-trough) is a water-vessel made from a single log. It is said with reference to unsuitable hides that it is permissible to make a ground-covering. There, it is even permissible to lie down briefly on a ground-covering. By 'paccattharaṇagatika' (a covering for lying upon), it shows that a large hide, such as a sheepskin, is to be spread on beds and the like. By 'chattamuṭṭhipaṇṇa' (umbrella-handle leaf), a palm leaf is meant. By 'pattakaṭāha' (leaf-bowl), a leaf-cooking-bowl is meant. The explanation of the discourse on unassignable items is finished. Explanation of the discourse on the giving of new construction 323. In the Pāli, regarding 'by merely placing a lump,' etc., placing a lump of clay in a broken or dilapidated place is called 'piṇḍanikkhepana' (placing a lump). 'Navakamma' (new construction) means the authorization of new construction. 'Aggaḷavaṭṭi' (bolt-bar) is a door-bolt. 'Chādana' (roofing) is roofing a house with grass and the like. 'Bandhana' (binding) is the binding of the roof with poles, vines, and the like. By 'a four-cubit monastery,' it is spoken of in terms of its width. But in terms of height, being multi-storied, it can be twenty cubits by a carpenter's measure, and varied in many shapes. Therefore, its new construction is said to be for four years. Thus, in the others too. In the Pāli, 'all monasteries' is a plural used in the sense of location. The meaning is that one gives new construction in all monasteries. By 'they obstruct at all times,' it means that those in charge of new construction, without arranging the excellent sleeping places they have taken for those who arrive according to seniority, obstruct even during the season. 'If that dwelling decays,' etc., is a decision outside the Pāli. Having given a bed-place, giving a personal bed-place. "A third part" means the third portion. Thus, even a donation enters into the category of exchanging immovables for immovables, not otherwise, due to the destruction of all dwellings. "If he wishes to give to his pupils" means if he does not wish to give the Sangha's storage place or a dwelling place for other monks, but wishes to give only to his own pupils, the intention is that not everything should be given to such a person, but rather, "take care of it as your own personal property." There, showing the method to be followed, it says, "action," and so on. In "Thus indeed," and so on, the meaning is that if a third part or half part is taken according to age, that part may be given. "By which" means by which of those two monks. "He is the owner" means he is the owner for making a dwelling on that land; the intention is that it should not be done by the other by opposing him. For he was taken first. "In an unmade place" means in a place where mounds, etc., have not been made before. "A mound or a gateway" means having built a mound outside, relying on the Sangha's dwelling, or one dwelling. "Outside the wall" means outside the wall, in a place made by oneself. The explanation of the discourse on giving new work is finished. The explanation of the discourse on prohibiting use elsewhere, etc. 324. "For the purpose of increase" means for the purpose of a bed, chair, etc., that is to be made in such a way that its original value does not diminish, and to be completed in such a way. "A foot-mat" means something made in a circular shape for wiping the feet. "Or a floor covered with mats" means a fine floor made of black color, etc. "Or a dwelling" means a bed, chair, etc. "It is proper to use it in the same way" indicates that an offense is prescribed only for one who intentionally uses it with unwashed feet, etc., in a place where residents use it with washed feet, etc. "Even a door," and so on, because it is stated generally, doors, windows, etc., even if not prepared, should not be avoided. Even for one who avoids them unknowingly, there is an offense here by counting the hairs. The discourse on prohibiting use elsewhere, etc. The description is finished. The Description of the Authorization of Sangha-meals, etc. 325. "Designated meal, invitation"— in "they have attained this usage," the word "iti" (thus) means "etc." The meaning is: "they have attained the usage of 'designated meal, invitation, etc.'" "That too" means "the Sangha-meal too." The Description of the Authorization of Sangha-meals, etc. is finished. The Description of the Designated Meal "In the dining hall"— this is said with reference to the place for designating meals. "One entry"— to be entered by one door. "In various residences"— in the residences of various families, in various precincts. "Even for one who is seated, even for one who is sleeping"— the genitive case is used in the sense of disregard. The meaning is: if an elder is sleeping, what is taken by a junior is well-taken. "A released messenger"—