English
is said with reference to an unallowable hide. "Paccattharaṇagatika" by this, it indicates that it is permissible to spread it even on beds and chairs. "Some say that cloaks and other coverings are also heavy articles. Others say no. It should be taken after investigation." So it is said in Sāratthadīpanī. But in Vajirabuddhiṭīkā, it is said: "Since it is said that 'a stick-club, by which dyed robes are beaten, that too is a heavy article,' and since 'paccattharaṇagatika' is mentioned, they say that by the word 'api' (also), all coverings like cloaks, etc., are heavy articles. By this very Sutta, explaining the meaning otherwise, they say that coverings like cloaks, etc., are not heavy articles, but are divisible, and only coverings given for a dwelling are heavy articles. It should be examined." But in Vimativinodanī, it is said: "It is permissible to make a ground covering" is said with reference to an unallowable hide. There, it is permissible to lie down even with a small ground covering. "Paccattharaṇagatika" by this, it shows that a large hide to be spread on beds, etc., is called a sheepskin." "Chattamuṭṭhipaṇṇa" is said with reference to a palm leaf. "Pattakaṭāha" is a leaf-cooking pot. "Gaṇṭhikā" is a robe knot. "Vidho" is a waist-band strap. Now, in Vinayatthamañjūsā (Now) the method of coming is said: An arama is a flower garden or a fruit garden. An arama-site is a place set aside for the purpose of those very gardens. Or, when those gardens are destroyed, it is the land of their former site. A vihara is any dwelling, such as a palace or a lodging. A vihara-site is the place of its establishment. A couch is one of the four couches mentioned before: a masaraka, a bundikabaddha, a kulirapadaka, or an ahaccapadaka. A stool is one of the four stools, such as a masaraka. A cushion is one of the five cushions, such as a wool-cushion. A pillow is filled with one of these: tree-cotton, creeper-cotton, or silk-cotton. A copper pot is a pot made of black iron or copper or any other material. The same method applies to copper bowls and so on. Here, "bhanaka" means a jar. "Varaka" means a pitcher. A "kataha" is a cauldron. In the case of axes and so on, and creepers and so on, there is nothing difficult to understand... Therein, by a permanent thing, a permanent thing: a vihara and a vihara-site, an arama and an arama-site, a vihara and a vihara-site. By another means: by an impermanent thing, it is said to be by the latter three categories. By an unsuitable thing: by a couch made of gold and so on, and by unsuitable cushions and pillows. By a valuable suitable thing: by a couch made of ivory and so on, and by a cloak and so on. Another means: an impermanent thing. They should exchange by a suitable exchange: they should exchange so that it does not become unsuitable... Thus, first, the exchange of a permanent thing for a permanent thing should be understood. In the exchange of an impermanent thing for an impermanent thing, whether a couch or a stool is large or small, even one with legs four fingers high, made by village boys playing in sand-houses, from the time it is given to the Sangha, it becomes heavy property... By a couch worth a hundred (coins) or a thousand (coins), one may obtain a hundred other couches; they should be exchanged and taken. Not only a couch for a couch, but an arama for an arama-site, a vihara for a vihara-site, a stool, a cushion, a pillow... even the pillows are suitable for turning over. This method applies also to seats, cushions, and pillows. Regarding "black iron, copper, bronze, bell-metal, and iron-plates," here, bell-metal and iron-plates are artificial metals. Indeed, there are three artificial metals: bell-metal, iron-plates, and hārakūṭa. Among these, bell-metal is made by mixing tin and copper. Iron-plate is made by mixing lead and copper. Hārakūṭa is made by mixing mercury and copper. Therefore, it is said, "bell-metal and iron-plates are artificial metals." "More than that" means one who takes more than that. "Sāraka" is a vessel to be made by showing a bud in the middle, widening the mouth rim, and bending it from the back. Some also call it "sarāvanti." By the word "etc.," household utensils such as kañcanaka are included. Even though these are small, they are heavy goods because they are household utensils. The word "pi" (even) shows that the large ones are already (included), but these are consumable because they are monastic utensils—this is the intention. Just as these are, so too is a water-pot consumable. For it will be said, "Just as with earthenware, so too with metalware, a water-pot belongs to the category of consumable items." "By communal use" means by using them after giving them to arriving guests and elders. "Made ugly by householders" means made ugly or designated by householders, or made ugly by making them one's own property. "Not suitable for personal use" means it is not suitable to use them as if they were one's own property without giving them to arriving guests. "Pipphalika" is a pair of scissors. "Ārakaṇṭaka" is a needle-piercer. "Tāḷa" is a lock. "Kattarayaṭṭhivedhako" is a scissor-handle ring. "Metal made solid in any way" means metal made solid in this way: an iron rod, an iron ball, an iron lump, an iron disc. "Made of milky stone" means made of soft, milk-colored stone. Even those made ugly by householders are not suitable, because they are not to be touched. The word "pi" (even) shows that this applies even more so to communal use or personal use. However, the use of a dwelling is entirely permissible; therefore, all dwelling requisites made of gold, etc., are to be touched. Therefore it is said, "Regarding the use of dwellings," and so on. "Sesā" means an adze larger than that. "Yā pana" means that axe, however. A hoe, even if only four finger-breadths, is indeed a heavy article. A pickaxe, whether it has a square mouth or a trough-like mouth, whether it is crooked or straight, even a broom handle piercer, if it has a handle, is indeed a heavy article. Therefore it is said, "There is no such thing as a light article like a hoe or a pickaxe with a handle." A "sipāṭikā" is a razor case. But a "sikhara" (a kind of pick) is similar to a pickaxe with a handle, so it is said, "A 'sikhara' is also included with a pickaxe." If, however, an adze is without a handle, just the blade, it is divisible. "Upakkhareti" means tools like adzes. A "pattabandhaka" is one who makes the knot, etc., of a bowl. They also say, "A 'paṭimāna' is one who makes bowls of gold, etc." A three-pronged cutting knife, a gold-cutting knife, a small knife for cutting prepared leather— these three here are similar to a "pipphalikā" (a small knife), so it is said, "This, however, is the distinction," and so on. "Itarāni" means large scissors, etc. "Aḍḍhabāhuppamāṇā" means from the elbow up to the shoulder joint, it is said to be one span and four finger-breadths in measure. "Tatthajātakā" means born on monastic land, and protected by a protective arrangement, and guarded so that it does not perish, like something placed in a box, etc., thus it is "protected and guarded." But even if born there, if unprotected, it is not a heavy article. "Saṅghakamme ca cetiyakamme ca kata" means done for the Sangha's work and for the cetiya's work. This indicates that it is permissible to use the Sangha's property to protect and maintain the cetiya's property. "Suttaṃ pana" means both rolled and unrolled thread. "Aṭṭhaṅgulasūcidaṇḍamatta" means at least eight finger-breadths in length, and in circumference, the size of a Sinhala leaf-needle handle. "Ettha" means among bamboo articles. "Daḍḍhaṃ gehaṃ yesaṃ te" means those whose houses are burnt, they are "daḍḍhagehā" (burnt-house people). "Na vāretabbā" means they should not be prevented, they should not be forbidden by saying, "Do not take and go." By one who has gone to another country, in a monastery reached, monastic property... should be put aside. And the remaining roofing grass, whatever roofing grass remains from muñja and pabbaja grasses. Eight finger-breadths in measure, meaning eight finger-breadths in width. A written book, however, is not a heavy article. Permitted hides are the hides of deer and so on. All wheeled vehicles are all wheeled vehicles like chariots and carts. But a vehicle with a broken wheel is a divisible article. An allowed resident is said to be one who can carry it by putting it in a bag. Muṭṭhipaṇṇa is a palm leaf. It is called "muṭṭhipaṇṇa" because it is carried by grasping it in the hand. Some say, "Muṭṭhipaṇṇa is just a leaf for a parasol or roof." Together with the araṇī means a pair of araṇī, that is, the upper araṇī and the lower araṇī. Having made a profit transaction, meaning having made a fixed interest transaction, even with a valika of that value. Kuṇḍikā are iron kuṇḍikā and copper kuṇḍikā. It belongs only to the divisible class, meaning it belongs to the divisible side, and is not a heavy article. The intention is that a kañcanaka is a heavy article. Thus, in the Vinayālaṅkāra, which is a commentary on the Vinayasaṅgaha, The Ornament of the Discourse on the Determination of Heavy Articles The Thirtieth Chapter. 31. Discourse on the Determination of Accusation and so on 230. Having thus explained the determination of heavy articles, now, to explain the determination of accusation and so on, it begins with "Here, in the determination of accusation and so on..." There, codanā means accusation, the meaning is the imputation of a fault. By the word "ādi" (and so on), it includes sāraṇā (reminding) and so forth. This has been said in the Khandhaka on Kamma (Cūḷavagga 4, 5): "It is done by accusing, it is done by reminding, it is done by imputing an offense." "But who is allowed to accuse, who is not allowed?" This is said to show the characteristic of accusation, even without the intention of disparagement. "Endowed with virtue" is said with the intention