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297), it is said: "Head-sized" means where the entire head, starting from the neck, is supported; that is head-sized. And to show that its maximum extent across is a fist-cubit, it states, "where in width, at the three corners," and so on. "The middle part is a fist-cubit" means the middle part of the pillow is a fist-cubit in width, it is stated. "Arañjaro" means a large pot that holds much water. "Arañjaro" is unable to hold water, it is made like a round pot with a slightly long mouth, showing a division in the middle, it is stated in the Gaṇṭhipadesu. This is stated in the commentaries, is the implied connection. There are two groups of two, the first and second non-transferable items are the two groups of two things mentioned as "park and park-site" and "monastery and monastery-site." The third non-transferable item is the group of four things mentioned as "bed, chair, mattress, pillow." The fourth The unassignable (item) is said to have nine parts: "iron pot, iron vessel, iron ladle, iron cauldron, chisel, axe, hatchet, spade, pickaxe." The fifth unassignable (item) is said to have eight divisions, eight subdivisions: "creeper, bamboo, muñja grass, pabbaja grass, ordinary grass, clay, wooden articles, clay articles," so is the explanation. "One with five pure eyes" means one with five pure eyes by way of the physical eye, divine eye, Dhamma eye, Buddha eye, and all-seeing eye. Here, regarding "unassignable in the chapter on lodgings, concerning the Kīṭāgiri incident, not to be divided," it should be said: "unassignable in the chapter on lodgings, concerning the village residence incident, concerning the Kīṭāgiri incident, not to be divided." Why? Because both incidents are found in the chapter on lodgings. "In the chapter on lodgings" is a general locus. "Concerning the village residence incident, concerning the Kīṭāgiri incident" is a specific locus. This meaning should be understood by looking at the Pāli text. Therefore, in the Samantapāsādikā (Cūḷavagga Commentary 321), it is not said "in the chapter on lodgings," but rather "here." By "here," it indicates the village residence incident. The Kīṭāgiri incident, however, is shown explicitly by its name. The general locus, however, is understood to be implied even if not stated, due to the absence of its specific commentary, and thus it is not stated. 228. Here, regarding "immovable for immovable, and heavy goods for heavy goods," it should be understood that among the five parts, the first two are immovable, and the last three are heavy goods. Here, regarding "gives equally," it should be seen that even if one gives less, it is permissible to exchange it for something more distant and difficult to guard, taking into account the vicinity of the monastery property. For it will be said: "If it is more valuable for the bhikkhus... (etc.)... it is permissible to accept." "Having informed" means having informed the community of bhikkhus, that is, having announced it. The statement "Are there not many trees for you?" refers to a theft occurring when owners, unaware of the high value of their own goods, give them away, and one, knowing that value, takes them with a thieving mind. Monastery... A dwelling with a foundation should be exchanged for one with a foundation, meaning, a palace built on another's land, or a foundationless one should be exchanged for one with a foundation. But a foundationless one should be exchanged for a foundationless one only, because a palace is not fixed to the ground. Thus, even with fixed things, one should exchange them only after knowing the division of fixed things. "Permissible couches should be accepted" This shows that an impermissible couch, decorated with gold and so on, even if said to be "for the Sangha," is not proper to accept. If it is said, "We give it for the dwelling," it is proper for the Sangha, not for an individual, unlike a field and so on; this should be understood, as stated in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.321). However, in the Sāratthadīpanī (Sārattha. Ṭī. Cūḷavagga 3.321) it is said: "Permissible couches should be accepted" This is said with reference to what is given as "for the Sangha." But if they say, "We give it for the dwelling," it is proper to accept even impermissible couches made of gold, silver, and so on. Not only... (etc.)... it is proper to exchange. This shows that an unfixed thing can be exchanged for a fixed thing or an unfixed thing. Indeed, a fixed thing cannot be exchanged for an unfixed thing. "Impermissible or valuable permissible" Here, impermissible means a couch made of gold, and so on, and impermissible cushions and pillows. Valuable permissible means a couch made of ivory, and so on, and permissible coverings like cloaks. This is stated in the Sāratthadīpanī. But in the Vimativinodanī it is said: "Impermissible" means a chair and so on, and cushions and pillows exceeding the measure. "Valuable permissible" means what is given with the designation of permissible, decorated with gold and so on. 229. "Black iron... (etc.)... should be divided." Because it is said, a bowl made of bronze or iron, even if personal, is proper to accept and to keep for oneself. They say that it is to be divided only if it is to be kept by individuals. This is contradicted by the statement above: "A modification of a bronze or iron bowl, used by the Sangha, or a modification by a layperson, is permissible," and so on, in the Mahāp... It contradicts the supplementary statement. For indeed, to refute the statement of the Great Commentary, which says, ‘‘A foot-rest made of round iron or bronze by anyone in the island of Sri Lanka should be divided,’’ that great supplementary statement was shown later. Therefore, any foot-rest or door-frame made of round iron or bronze is not to be divided. Even if given by laypeople, it is not proper for an individual to accept it. ‘‘It is not proper to keep it for personal use’’ means it is not proper to keep it oneself and use it, like a bowl or other requisites. If caretakers, etc., keep it themselves, like a layperson’s property, and bring it forth at the time of use, it is proper to use it. It is also proper to say, ‘‘Keep it and give it to the bhikkhus.’’ They say a ‘‘paṇṇasūci’’ is a writing stylus. It shows that there is no fault in accepting it, as in ‘‘even if one has received it oneself,’’ but only using it by keeping it causes an offense. Just as here, so too above, with one’s own property like a dividing chisel, etc. ‘‘Even if not to be touched’’ means even if made of gold, etc. It is proper to touch and use all of that. ‘‘Upakkhareti’’ means equipment. ‘‘Sikhara’’ is that by which they cut while turning. ‘‘Pattabandhaka’’ is one who makes the knot, etc., of the bowl. They also say ‘‘paṭimāna’’ is one who makes a bowl of gold, etc. ‘‘Aḍḍhabāhu’’ is said in the knot-sections to be ‘‘from the elbow up to the shoulder-joint.’’ In the Sāratthadīpanī, it is said, ‘‘They also say ‘aḍḍhabāhu’ means a span and four finger-breadths.’’ In the Vajirabuddhiṭīkā too, it is said, ‘‘It is written that ‘aḍḍhabāhu’ means from the elbow up to the shoulder-joint.’’ However, in the Vimativinodanī, it is said, ‘‘They also say ‘aḍḍhabāhu-length’ means the measure of an ‘aḍḍhabāhu,’ or the measure of half a fathom.’’ ‘‘Yottāni’’ means leather ropes. ‘‘Born there’’ means born on Saṅgha land. ‘‘The measure of an eight-finger needle-handle’’ means eight finger-breadths in length, in circumference... In the Sāratthadīpanī (Sārattha. ṭī. Cūḷavagga 3.321), it is said: "It is the measure of a palm-leaf needle stick." But in the Vimativinodanī (Vi. Vi. ṭī. Cūḷavagga 2.321), it is said: "It is the measure of an eight-finger needle stick, or even a thin stick like a reed-stick or similar needle." "Eight-finger measure" means "eight-finger measure in length." "Even an empty book" means "even an unwritten book." And this is said in connection with palm leaves. "Āsandika" is called a square seat, according to the saying "even a high seat is an āsandika" (Cūḷavagga 297). Indeed, only a long seat with eight-finger legs is permissible on one side. But a square āsandika, even if it exceeds the measure, is permissible, so it should be understood. "Sattaṅga" is a bed made by placing a backrest on three sides. This too, even if it exceeds the measure, is permissible. "Bhaddapīṭha" is called a cane seat. "Pīṭhikā" is just a seat with a cloth covering. "Eḷakapādapīṭha" is called a seat made like a dining board, by placing legs on top of a wooden plank. "Āmaṇḍakavaṇṭakapīṭha" is a seat with many legs arranged in the shape of an āmalaka fruit. These are the seats mentioned in the Pāli canon. But any wooden seat is permissible. In the Sāratthadīpanī (Sārattha. ṭī. Cūḷavagga 3.321), it is said: "Ghaṭṭanaphalaka" is where they place a dyed robe and rub it with their hands. They say "Ghaṭṭanamuggara" is made for rubbing against the wind and so on. In the Vimativinodanī (Vi. Vi. ṭī. Cūḷavagga 2.321), it is said: "Ghaṭṭanaphalaka" and "Ghaṭṭanamuggara" refer to this: A dyed robe is wrapped around a smooth stick-pestle. It is placed on top of one smooth plank. Then, with another smooth plank inverted on top, one person stands pressing down on it. Two people, holding the upper plank at its two ends, pull it back and forth. This is what is meant by that. But striking with the hand, after placing it in the hand, should be done when the dyed robe is wet. This, however, with planks and pestles... "Rubbing in dry season is for releasing stiffness." So it is said. "Ambaṇa is a water vessel made like a pond with planks. Rajanadoṇī is where boiled dye is poured and kept." So it is in Sāratthadīpanī. But in Vimativinodanī, it is said: "Ambaṇa is made like a pond with planks of a single-trough boat. They also call it a water vessel. Rajanadoṇī is a dye vessel made from a single log. Udakadoṇī is a water vessel made from a single log." "It is permissible to make a ground covering"