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, it is said in the Aṭṭhakathā: "If one cuts off one's own organ, it is a grave offense (thullaccaya). If one cuts off another's, it is a minor offense (dukkaṭa). If one cuts it off due to illness, there is no offense." However, in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.251), it is said: "'Organ' means the male organ without semen. For if the semen is cut off, one becomes an 'opakkamikapaṇḍaka' (eunuch by external means) and is not capable." say. But some say, 'Indeed, at the moment of cutting the testicles, there is an offense of wrong-doing, when the male faculty, etc., gradually disappears, a eunuch becomes incapable (of sexual activity), then he should be destroyed by the destruction of the penis.' Or 'for one who causes such suffering' it is said, 'for one who causes suffering to oneself by blows of the fist, etc.' The Chapter on Bowls 28. In the Chapter on Bowls, "ground-supports" means ring-supports. "Wood-supports, stick-supports" means supports made of one piece of wood, or supports made of many sticks. But one made with three sticks is not suitable. And regarding "one should place only one inverted on the ground," here they say, 'It is permissible for one who places two to place the bowl placed above so that it touches the ground on one side.' "Of porch-walls, etc." means of prominent walls, etc. Regarding "having turned it, it stands firm there," here it is said in the commentaries, 'having turned it, it stands firm on the wall there for the third time.' Regarding "paribhaṇḍa," here "paribhaṇḍa" is called a thin wall made for the stability of the outer foundation of the house. "By a thin wall" means by a small wall. Even on a wall, it is permissible to place it on a support. For indeed, by the saying, 'I allow, monks, a support,' they say it is permissible to place a support anywhere on walls, etc., and place the bowl there, because the place for placing a support is not fixed. In the commentaries, it is said, 'A "bowl-shelf" is made by enclosing it with bricks, etc., in a round or square shape, to prevent the bowls from rolling away.' "Ghaṭika" means a bolt fixed above. "It is permissible to use it temporarily" means the intention is that it is permissible to take it once, eat the food with it, and then discard it. "Ghaṭikaṭāha" means a broken piece of a vessel. In the Pāli, regarding "abhuṃ me," here "bhavati" is "bhū," meaning growth. "Na bhū" is "abhū," meaning no growth. But out of fear, that woman said "abhu," meaning 'destruction for me.' "A bowl of a corpse's head" means made of a corpse's head... body. And this is a possessive case in the relationship of natural and modified. Or, even in non-difference, this usage is by way of that metaphor, as in "the body of a stone image" and so on. "Cabbetvā" means having eaten. "Ekaṃ udakagaṇḍusaṃ gahetvā" means having lifted the bowl with the left hand, and taken a mouthful of water with the mouth. "Ucchiṭṭhahattena" means with a hand soiled with food. "Ettāvatā" means by the mere taking of one mouthful. "Luñcitvā" means having extracted the flesh from it. "Whether one knows the designation in all these, or not, it is still an offense," it is stated in the Sāratthadīpanī. However, in the Vimativinodanī, it says: "Gihivikaṭāni" means belonging to householders. "Pāḷiyaṃ na acchupiyantīti" means they are not touched. "Rūpakākiṇṇāni" means crowded with images of women and so on. "Bhūmiādhārake" means on a ring-stand made with teeth and so on. "Because the bowls placed on this ring-stand do not overturn, it is said 'it is permissible to place three bowls'." This 'bhūmiādhāraka' is mentioned with reference to its low height. "Dāruādhārakadaṇḍādhārakesu" means on a stand made of a single piece of wood, and on a stand made of many sticks. And these are higher, prone to falling along with the bowls. Therefore, it is said 'susajjitesu' (well-prepared). "Bhamakoṭisadisena" means like the tip of a drill, where one inserts a drill or similar tool to write. "Because a bowl placed on such a narrow wooden stand also falls, it is called 'anokāso' (without space)." "Ālindakamiḍḍhikādīnaṃ" means of porch-pillars and so on, meaning high objects. "Bāhirapasse" means on the outer wall of palaces and so on. "Tanukamiḍḍhikāya" means on a railing. However, it is permissible to place it within a hand's measure everywhere, but on a stand, it is permissible even beyond that. "Aññena pana bhaṇḍakena" means with another heavy object. And because it is said "having tied and hung," the shoulder-strap of a bowl-bag should be fastened in such a way that it does not slip from where it is attached, in every way. to tie and place is proper. Even tied, to place it above is not proper, thus it is said, 'those sitting above will press down and break it.' There, to place it is proper, it is said because there is no doubt of sitting. Or tied, or in an umbrella placed tied. Whoever, whether a full bowl or an empty leaf. To carry around, to place it for alms-round day by day. But for one who does not obtain a bowl, it is proper to go for alms for one day, eat, and discard it. The same method applies to leaf-packets and so on. A bowl of a corpse's head, means a bowl made from a corpse's head, and this is a genitive case indicating a natural-modification relationship. Having spat out, having expectorated. It is said, 'having made a reception,' thus, it is proper to wash the hand by taking water with the left-over hand, sprinkling the bowl, and then washing and rubbing the hand. For by this much, the bowl is not considered to have been received and the hand washed. Having taken one mouthful of water, without touching the bowl, lifting only the water there with the left-over hand and making a mouthful, or lifting the bowl with the left hand and taking a mouthful with the mouth is also proper. Having rinsed with water outside, it is also proper to rinse only a little food from two fingers and take it outside. Desirous of eating again, here, even if one is not desirous of eating oneself, one may place it for others to eat. Having done it right there, in the bowl itself, without removing it from its placed position. Having plucked, it is said, 'having completely removed only the meat from there.' In the Vajirabuddhiṭīkā, however, "of verandas, low walls, etc.," means of front low walls, etc. "Having turned it over, right there," here it is written, 'having turned it over, it rests on the low wall for the third time.' A 'paribhaṇḍa' is a thin low wall made for the stability of the outer wall base of a house; here it is written, 'having turned it over, the bowl breaks, so it is proper to place it in a place where there is no doubt of the breaking of the support.' A bowl-stand having made it round or square with bricks, etc., to prevent the bowl from falling, and covered with a small pavilion. It is also written: 'A bowl-stand, a bowl-basket, made from palm leaves, etc.' It is suitable to place it on a stand at the end of the bed, as it is said for supporting the bowl. It is not suitable on a bed-stand, as it is forbidden due to sitting. It is suitable to hang it because it is close to the ground. Some say: 'It is not suitable to hold it in the hand and place it on the lap, according to the saying "hanging on the shoulder" (Cūḷavagga Commentary 254),' but this is not good. It is not merely that if there is a perception of a break in a bowl held by hand, then it is even more so with another part of the body. But in Pāli, it is said in the sense of common usage. A pot-bowl is a pot-basin. 'The bowl of a corpse's head' is said in the sense of common usage, like 'the body of a stone-child, a stream of milk,' meaning he came to sit on the bed. Pisācillikā, they also say, means demon-children. What is given is received. Having chewed, having eaten. Bones and thorns are bone-thorns. It is said: 'Whether one knows the regulation in all these or not, there is an offense.' The Story of All Rag-robes, etc. 29. In the story of all rag-robes, etc., 'paṃsukūla' means that which moves or proceeds in a despicable manner, like dust. 'Sabbapaṃsukūliko' means one for whom all of it is such, meaning one who makes all his monastic requisites, such as bowls and robes, into rag-robes and is accustomed to wearing them. Referring to the question, 'Which of the monastic requisites is suitable to be made into a rag-robe and worn?' it says: "Here, however, a robe and a bed-chair are suitable as rag-robes." And there, a robe is suitable both according to the Vinaya and according to the undertaking of the dhutaṅga practice, while a bed-chair is suitable only according to the Vinaya. As to which rag-robe is not suitable, it says: "However, what is to be eaten should be taken only when given," not when not given. Therefore, the intention is that a rag-robe is not suitable. And here, "ajjhoharaṇīya" means Even without asking, he shows both requisites in the form of almsfood, medicines for the sick, and requisites. Discourse on Water Strainers 30. In the discourse on water strainers, the long journey is a distance of half a yojana at its very end. Even if one goes such a distance without taking a water strainer, and is asked by another monk who has no water strainer, and does not give it, it is not permissible; it is an offense. Having allowed, "Monks, I allow a water strainer," and then, "A cloth is not enough." When they reported this matter to the Blessed One, it was said, "Monks, I allow a ladle strainer" (Cv. 258). From this, it is understood that a ladle strainer is smaller than a regular water strainer. The method for a regular water strainer is not mentioned in the commentary, but the method for a ladle strainer is mentioned as: "A ladle strainer is made by tying it to three sticks" (Cv.A. 258). Having mentioned the ladle strainer, and then, "A cloth is not enough." When they reported this matter to the Blessed One, it was said, "Monks, I allow a filter cloth" (Cv. 258). From this, it is understood that