English
'Daṇḍake' means on the handle of the razor. As it is said, "on the razor, to place a gem or a blister or anything is not proper, but on the handle, a dividing line is proper." 'Paricchedalekhāmattanti' means only one line is proper for marking, reaching the place where the handle is attached, for the purpose of division. 'Valitvāti' means having made both ends into points and taken folds in the middle, since they make a nail-cutter, therefore it is proper – this is the connection. In the upper fire-stick, 'maṇḍalaṃ' means a circular hollow for inserting the upper fire-stick. The connection is "to bind it straight" on the toothbrush-cutting knife. Here, "straight" indicates that it is not proper to bind it bent, and similarly it is shown for the eye-ointment stick. "On both sides or on one side" is the remaining part of the statement, meaning to bind it on both sides of the knife handle to prevent the ends of the handle from moving. The connection is that it is proper to make it square or octagonal with suitable metal. 13. 'Āmaṇḍasārake' means in an oil vessel made with the pulp of ground āmalaka fruits. It is said that oil placed therein becomes cool. Thus it was said by the teacher: "On the upper fire-stick, or on a bow, or a pestle handle; any garland work, etc., or decorative material is not proper. "On tongs for tooth-sticks, and on a cutting knife; to bind with metal on both sides, is proper. "Similarly, on a scissor handle, decorative work is not proper; only a circular line is pro below, one or two below. “On a horn or a tube, and likewise on a clay pot; On an oil vessel, all kinds of ornamentation are permissible.” And in the Commentary, the stick that causes friction, together with the fire-stick, is called the upper fire-stick. The word “or” (vāpi) with the particle “pi” includes the lower fire-stick. This is a term for a pestle handle. A bow of a drawing machine is called a bow. The pressing stick at the head of a mortar is called a pressing stick. “Saṇḍāseti” refers to fire-tongs. The connection is that any kind of ornamentation is not permissible on the cutting knife for tooth-sticks. “On both sides” means on both sides of the knife. “With iron” means with permissible iron. “It is permissible to bind” means it is permissible to bind it straight, or square, or octagonal. “Saṇḍāseti aggisaṇḍāseti” is stated without doubt. Here, in the Aṭṭhakathā, a needle-tongs is shown. “Below” means below, on the iron ring. “Above, only a parasol-like bud” is stated in the Aṭṭhakathā. “On a horn” means on the horns of a cow or buffalo, etc., used for pouring oil. “Or a tube” means on a bamboo tube, etc. The particle “api” includes a gourd. “On a clay pot” means on an oil pot made of Amalaka powder. “On an oil vessel” means on oil vessels of the type mentioned. “All kinds of ornamentation are permissible” means that all kinds of ornamentation, such as garland work, without male or female figures, are permissible. “On a floor covering” means on a covering to be spread on a floor prepared with mats, etc. “On a water pot” includes all vessels. “All… etc.… are permissible” means that even male and female figures are permissible on beds, etc., as stated. They say this because male and female figures are prohibited only on oil vessels, and beds, etc., are taken separately without being counted with oil vessels. Although they say this, it should be understood that since these beds, etc., are items to be touched by hand, female figures are not permissible here. However, in the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 85), it is stated: “Ornamental work is permissible on palm-leaf fans, etc.” it was said. Although these are to be handled like keys, it was said that there is no prohibition against holding various kinds, for they are not to be rejected. For these were said with "I allow, monks, a fan and a palm-leaf fan," and so on. But in the Gaṇṭhipada it was said: "Painting on oil vessels is permissible, it is said to be a requisite of a dwelling." And the Elder Ācariya Buddhadatta also said: "Even in a water scoop, in a tub for washing, on a pot, a wooden seat, on a ring-stand and the like. "And on a bowl cover, on a palm-leaf fan and a fan, or on a foot-wiper, and on a broom. "On a bed, a floor mat, a chair, on cushions and pillows, flower arrangements and other designs, all are permissible." 14. Having thus spoken of what is permissible and impermissible regarding the requisites of a monk, now to speak of dwellings, he says "But regarding dwellings," and so on. Here, the word "pana" (but) is an emphasizing particle. By this, it emphasizes the meaning that even painting made of all kinds of jewels is permissible, what then of other kinds of painting? If so, it should be said thus even if something is to be prohibited, so he says: "Nothing is to be prohibited regarding dwellings." And this was also said by the Elder Ācariya Buddhadatta: "A dwelling with pillars, doors, and walls made of various jewels is allowed; what then of painting? "A dwelling with golden doors and frames, with walls and floors of gold and various jewels; nothing, not even one thing, is to be prohibited; all dwellings are permissible." And in the Samantapāsādikā, in the commentary on the first Saṅghādisesa (Pārā. Aṭṭha. 2.281), it is stated: "But the use of dwellings is entirely permissible, therefore all dwelling requisites made of gold and silver are allowable. In places where the Dhamma and Vinaya are expounded for monks, they make jewel pavilions with crystal pillars adorned with jewel garlands. There, all furnishings are permissible for monks to maintain." But in that commentary, the explanation In the Vimativinodanī (Vi. Vi. Ṭī. 1.281), "All allowable" means the use of gold and other such things mentioned, such as touching and keeping beds, seats, and requisites, is allowable in every way. This is the intention. Therefore, it says, 'Thus,' and so on. Because it is stated 'in the description of the Dhamma and Vinaya for bhikkhus,' it should be understood that only communal gold beds, seats, and requisites are permissible, not personal ones," it is explained. Also, in the Samantapāsādikā, in the commentary on the Chapter on Beds and Seats (Cūḷava. Aṭṭha. 320), 'All things for the use of the monastery' means variegated doors, beds, chairs, fans, water pots and drinking bowls made of gold and silver, and whatever is made with artistic work – all are permissible. If they say, "We give servants, fields, land, cattle, and buffalo for the monastery," there is no need for individual acceptance; when the monastery is accepted, they are accepted. Rugs and the like, whether in a communal monastery or a personal monastery, are not permissible to be spread on beds and chairs and used. However, on a Dhamma seat, they are obtainable in the manner of lay people's offerings, but even there, it is not permissible to lie down on them," it is stated. But in the commentary on that, in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.320), "Variegated with gold and silver and so on" is said with reference to communal beds and seats. But a personal item variegated with gold and so on is not permissible for a bhikkhu to accept at all, because it is stated, 'Bhikkhus, I do not allow in any way whatsoever the acceptance of gold and silver' (Mahāva. 299). Therefore, in the Aṭṭhakathā here, 'whether in a communal monastery or a personal monastery' is not said (but) it is said in this way only concerning impermissible items like rugs, because there is no fault in a single bhikkhu accepting them," it is explained. In that very chapter, in the Aṭṭhakathā (Cūḷava. Aṭṭha. 321), 'Even if kings, royal ministers, and others give a hundred beds or a thousand beds at once, all permissible beds should be accepted. Having accepted them, the Sangha, in order of seniority... "It should be given for personal use, it should not be given for individual possession." This is what is stated. In its commentary, the Vimativinodanī says: "By 'suitable beds should be accepted,' it shows that even if an unsuitable bed, decorated with gold and so on, is said to be 'for the Sangha,' it should not be accepted. If it is said, 'We give it for the monastery,' it belongs to the Sangha, not to an individual, like a field, and so on." Thus it is explained. Therefore, this point should be well considered by monks who accept the Buddha's command, who are modest, scrupulous, learned, and desirous of training. Now, it might be asked: "Is there not a 'forbidden dwelling' that should be prohibited in a dwelling? Why then is it said, 'Nothing should be prohibited in a dwelling'?" Addressing this question, it says: "Except for a forbidden dwelling." Its meaning is: "Except for a forbidden dwelling," meaning, setting aside a forbidden dwelling, it is said that nothing else, like painting or plastering, should be prohibited in a dwelling, not that such a dwelling does not exist. If so, that forbidden dwelling should be explained by the teacher. To the question, "What is a forbidden dwelling?" it says: "Forbidden...etc....is called." There, "of others" means of the owners of the boundary. "By royal favorites" refers to shameless monks who cause obstacles to the Uposatha and so on for the modest and scrupulous, and those of different doctrines. It is not proper to perform Uposatha and so on with them. Therefore, "of the boundary" is stated. "The assembly of the modest" means the assembly of the modest who are able to give support to those owners of the boundary. "Done by monks" means whatever the modest monks have done, such as breaking up the dwellings of the shameless, all that is well done, as it should be carried out for the suppression of the shameless. Here it might be asked: "In the commentary, it is said, 'of the boundary of others,' boundaries are of many kinds, which boundary is referred to?" It should be understood as referring to a consecrated boundary.