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they are still considered to have completed the Rains. "It does not rain upon" (na ovassiyati) means "not causing rain" (anovassaka) – this is an agentive formation. what is to be seen, so that it does not get wet, that is, having done so. In "anavayo," the prefix "anu" means "without," as in "anu anu avayo" and so on. The teacher's work is "ācariyaka," as in "ācariyakamme." "Kaṭṭhakamma" means a pillar, etc. "Telatambamattikāya" means with clay mixed with oil. 85. The state of having made a hut, that is, the state of the hut having been made. Regarding the use of the word "kiṃ," it refers to the prescription of the future tense, and thus "its characteristic" and so on are stated. Although the elder had no intention of killing, yet because of the death of many beings due to his unexamined action, "harming beings" and so on is stated. "Pātabyabhāva" means the state of being destroyed. "Pāṇātipātaṃ karontānaṃ" shows how the later ones grasp it by implication, even if the elder did not commit the act of killing, merely by the death of the creatures. And thereby it is indicated that one should not create a cause for the later ones to grasp a distorted implication, thinking, "I have no such unwholesome deed." "Diṭṭhānugati" means following or imitating a seen action, or adhering to a view or doctrine. "Ghaṃsitabbe" means to be crushed, to be destroyed, that is. That even those who receive and dwell in what is made incur a dukkata offense is established by the Buddha's command to demolish the hut. Even if it is made of pure clay, without grass or wood materials, or pillars, etc., or made of bricks, it is permissible. For some build pillars with bricks, and then construct a roof in the form of a canopy, etc., also with bricks, without any wooden beams or other materials, making a dwelling entirely of bricks. Such is permissible. In "giñjakāvasathasaṅkhepena katā," "giñjakā" means bricks, and a dwelling made of them is a "giñjakāvasatha." "Vayakammaṃpīti" also means the work accomplished by the expenditure of food, wages, etc., given to those who extract clay, make bricks, cut wood, etc. By this, he suspects the neck, etc., of those who demolish the hut. "Titthiyadhajo" means the emblem of the sectarians. It is said because they are not beings. For they dwell in such pots and so on. And by the word 'api' in 'aññānipi', it shows that the two reasons stated by oneself are also stated in the Great Commentary itself. Because a hut made entirely of clay is very cold in the cold season and hot in the hot season, and it is easy for thieves to break into, therefore, it is said "for the protection of robes and bowls" that the robes, bowls, etc., placed therein are destroyed by cold, heat, thieves, and so on. "One may have it cut or broken, it is not an offense" - this is said with reference to something completely useless, like this hut. But as for an umbrella, etc., bound with five-colored threads, only the unallowable part should be cut, not the rest, because that is allowable. One who cuts it is indeed guilty. For that reason, it will be said, "Even a pot or a snake-figure should be broken and kept," and so on. Explanation of the Pāḷimuttakavinicchaya Here, "the cage of spokes holding the umbrella handle" refers to that which is in the middle of the cage spokes, broad at the base, like a cobra's hood, with a hole at the top where a handle is inserted to hold the umbrella, or which is itself a long handle for grasping; this is called the umbrella handle. To prevent it from slipping, a strong cage is made around the handle at the base of the umbrella spokes and bound with threads; that part is called the "cage of spokes holding the umbrella handle," and it is allowable to bind it. By "not for the sake of ornamentation," it shows that if something is bound with a single-colored thread solely for strengthening, and it happens to be ornamental, there is no fault in that. "With the tip of an awl" means with the point of a chisel. "At the base of the handle" means at the end of the handle's root. "Umbrella ring" means a circular handle-ring bound in the umbrella cage. "Having dug out" means having made it hollow or raised. "With various threads" means with threads of various colors. And this is said with reference to those who do it that way; even with a single-colored thread, it is not allowable, for it is said, "Only ordinary needlework is allowable." "At the edge of the strip" means the joining of two strips. This was said with reference to that place. "Pariyanta" means the edge of the robe. This was said with reference to the direction of the wind. "Veṇi" means sewing in the manner of a braid. "Saṅkhalika" means sewing in the manner of a double chain. The connection is with "making a braid or a chain" as usual. "Agghiya" is a cetiya-like structure, which they call an "agghiya-pillar". "Ukkiranti" means they raise up. "Only four-cornered is permissible" was said with reference to knot-loops and bands. "Corner-thread-knots": Some say these are the ends of threads protruding from the corners of knot-loops and bands, arranged in the form of knots. Their intention is that these knots should be cut off and made difficult to discern. But some say, "Corner-threads and knots are two separate things." According to their view, threads drawn out from the corners of knot-loops and bands are called corner-threads. And square threads made all around the edge are called knots. Some make both these kinds to appear distinct from the robe. To prohibit that, it was said, "They should be difficult to discern," not for them to be sewn in such a way as to be completely invisible, because such sewing is impossible. The intention is that they should be sewn so that the alteration is not apparent from the ordinary robe. Even if the distinction is apparent before dyeing, it is not apparent when the robe is dyed, due to its single color. Therefore, it says, "when the robe is dyed." "With a gem" means with a polished stone like a sapphire. But they say that shoulder-straps, waistbands, and the like, since they are not robes, are permissible to rub with conch shells and so on. "Ear-thread" is the name for the thread-ends that protrude from the four corners and edges of the robe, sewn lengthwise and crosswise. It should be worn only after cutting them off. Therefore, it says, "It should be cut off when dyed." There is also one ear-thread permitted by the Blessed One. But to show that, though similar in name, it is different from this one, the phrase "yaṃ pana" (but that which) and so on was said. "For attachment" means for attaching the robe to the robe-cord. Gaṇṭhikā means made of ivory and so forth. Pīḷakā means pustules that are to be raised up point by point. In a thālaka, it means a suitable thālaka of three kinds, personal, made of copper and so forth. It is not allowable means the use of coloring with jewels is not allowable, but it is allowable for coloring with oil. Pattamaṇḍala means made of tin, lead, and so forth. Since it is said, "Monks, picture-dishes should not be worn, filled with figures, made with wall-paintings" (Cv. 253), it is said, "wall-painting is not allowable." Since it is said, "Monks, I allow cutting a makara-tooth" (Cv. 253), it is said, "but a makara-tooth is allowable." This, though found in the Pāli, is said in the sense of what is outside the Pāli here because it is omitted from the Pāli here. And similarly for other such things. A lekhā is not allowable means only a line made with an awl is not allowable; a line made with colors like natural vermilion is allowable. Chattamukhavaṭṭiyaṃ means the mouth-rim of the umbrella-shape held by hand of the fan; some say, "at the place where the strainer-cloth is tied." Deḍḍubhasīsa means the head of a water-snake. Acchīnī means like elephant-tusks. Only one is allowable means here it is not allowable to tie a single rope, doubled or tripled; but it is allowable to wrap a single one around the body a hundred times and tie it. When many ropes are put together and continuously wrapped with one, it should not be called "many ropes" because it is said to be "allowable"; it should be understood that it does not become a muraja-conch. For a muraja is made by wrapping threads of various colors in the shape of a muraja-band. But this muraja, called a maddavīṇā, and the shape of a pāmaṅga, is allowable on the tassels, because it is said, "The tassels of the waist-band wear out; monks, I allow a muraja-maddavīṇā" (Cv. 278). Vidhe means the bindings to be made at the end of the tassels for stability, with ivory, horn, thread, and so forth. The eight auspicious symbols are: conch, wheel, full vase, gayā, śrīvatsa, goad, banner, svastika. they say. They also say in terms of pairs of fish, parasols, auspicious swirls, and so on. A mere line of demarcation is a mere line of demarcation made with teeth and so on, on both ends of something made. Because it is said, "straight only," even square-shaped and so on, an anointing stick with a crooked movement is not allowed. In a sipāṭikā means in a bag for putting away tools like chisels. They say that an ārakaṇṭaka is a long-mouthed knife made for tidying up books and so on. Some say, "a knife for carpenters to carve wood and so on." A vaṭṭamaṇika is a blister that is to be raised by making it round. With "other," it includes boils and so on. In a pipphalikā means any small cutting knife. Valitaka means they make it with folds for a firm grip when cutting nails. Therefore, it is allowed means that if they make any other alteration for the purpose of strengthening, and not for the purpose of beauty, it is allowed. And with that, even an iron ring and so on, attached to the end of a pair of scissors, made for producing sound by rubbing them together, is considered permissible. A maṇḍala is a circular hole for inserting the upper fire-drill. "To tie straight only" is the connection,