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beginning with "for one venerating him, the forehead might strike on bed-legs and so on," as said in the Sāratthadīpanī. But in the Vimativinodanī, it is said: "Even on bed-legs and so on, the forehead might strike" means for one bowing down to venerate, having spread a piece of leather in the dark, the forehead or the eye strikes on beds and so on. By this, it states the absence of offense even for one venerating, and also shows the complete absence of prohibition for veneration. Thus, in all cases not prohibited by other suttas. But among naked persons and so on, it is not proper to venerate. "One-sidedly turned" means one turned to one side in a situation of fault, pav... 'Iṭṭha' means 'desired'. Therefore it is said, 'standing on the desired side'. 'Being worshipped' means 'bowing down and being worshipped'. Among those to be worshipped, the teacher of the subject and the preceptor are sometimes junior, therefore it is said, 'those elders are to be worshipped' meaning 'they are to be worshipped'. In the Vajirabuddhi commentary, "Some also read 'ekāvatto', its meaning is said to be 'angry, overcome by anger'. Some say 'ekavatthoti', its meaning is said to be 'standing without the upper robe'. All that contradicts the Pāli text quoted in the commentary. For 'ekāvatto' was quoted, therefore it should not be taken. 'By the reason stated in between' means 'by the reason stated, such as 'may the forehead be struck', because of being engrossed in duties and not paying attention'." In the commentary on the second verse-collection, "The ten persons mentioned in the chapter on dwellings are 'the ten persons who should not be saluted'. 'And with the act of reverence' means 'the añjali should not be made to them along with the act of reverence'. Neither should the monastic duties such as asking for water or taking a fan be shown to them, nor should the añjali be raised. 'Dukkaṭa for the ten' means 'it is a dukkaṭa for those very ten if one acts in this way'." Therefore, not even the act of añjali should be done for them. "Venerable sir, when a junior bhikkhu bows at the feet of a senior bhikkhu, how many qualities should he establish within himself before bowing at the feet? Upāli, when a junior bhikkhu bows at the feet of a senior bhikkhu, he should establish five qualities within himself before bowing at the feet. Which five? Upāli, when a junior bhikkhu bows at the feet of a senior bhikkhu, he should make his upper robe over one shoulder, raise his añjali, and while massaging the feet with both palms, he should establish love and respect before bowing at the feet. Upāli, when a junior bhikkhu bows at the feet of a senior bhikkhu, he should establish these five qualities within himself before bowing at the feet." Thus (Parivāra 469) In this place By the Fully Enlightened One To Venerable Upāli The way of veneration Was taught. "By venerating with the five-point prostration" Here, the nature of the five Is also stated. How? When venerating the feet of an elder, Both shoulders should be uncovered And veneration made. Not by covering both shoulders Should veneration be made. But by making the upper robe one-shouldered Should veneration be made. By this, It is declared that For the outer robe, Whether made one-shouldered or not, There is no fault. And, "By raising the añjali, Formed by cupped hands, Shining with the joining of ten fingernails, One should venerate. Not merely by showing the palms, Nor by showing a clenched fist, etc., Should one venerate." And, "Not merely by touching The edge of the robe with one hand Should one venerate. But by stroking the feet With both palms Should one venerate." And, "When venerating thus, Not with an evil mind And disrespect Should one venerate. But by establishing love And reverence, The feet should be venerated." Thus, the way of veneration Is taught. How is the nature of the five-point prostration stated? Here, Making the upper robe one-shouldered is one, Raising the añjali is one, Stroking the feet with both palms is one, Establishing love is one, Establishing reverence is one. Thus, the nature of the five-point prostration Is stated. Therefore it is said: "By establishing five qualities within, The feet should be venerated." Thus, By the Lord of Dhamma, Who brings welfare and happiness To all the world, For the sake of bringing about Great welfare and happiness, By way of bodily prostration And mental prostration, It is proper to venerate In the way of veneration Taught to Venerable Upāli Thera. But now, Teachers, when teaching The way of veneration To newly arrived young monks And novices, Do not teach by taking This directly spoken Pāli. But teach by taking only The traditional method. How? If you venerate standing, Both soles of the feet Equally on the ground... Place both palms evenly touching, establish them on the forehead, bow down to the venerated, then venerate. This method accords with the Jātaka commentary: 'Thus the Great Being, like a golden plantain, bowed towards Bārāṇasī, venerated his parents.' And with the commentary: 'Raising the añjali, shining with ten joined nails, placing it on the head,' and so forth. Here, however, they speak of the form as established on five points: the two soles of the feet, the two palms of the hands, and the forehead. If you venerate sitting, first, place both soles evenly on the ground. Raise both kneecaps evenly. Place both elbows evenly on both knees. Make both palms evenly touching. Establish the folded hands, the añjali, on the forehead, the head. Then venerate. Then, bowing down, establish both kneecaps and both elbows evenly on the ground. Spread out both palms, place them evenly on the ground. Place the head on top of both backs of the hands, establishing it on the ground. Then venerate. Here, however, making the two soles one, likewise the two kneecaps one, the two elbows one, the two palms one, and the head one, they describe the form of the five-point prostration. This method is not seen in the Pāli commentaries or sub-commentaries. When going near to venerate the feet, some first touch their own head with a hand. Then with those two hands, they rub the elders' kneecaps, just over the robe. Some first touch the elders' kneecaps, together with the robe. Then with those same two hands, they touch their own head. Some merely touch. This method too is not seen anywhere. However, monks from Rāmañña country, when going near to venerate in this way, even if not seeing the elders' toes, they search for them, pull them out from the robe, and again the toes themselves... Again, stroking with the hand, turning with the head, kissing, licking, they pay homage as if seeing a beloved and pleasing preceptor or teacher who has returned from a long journey. That action seems to correspond with the Pāli passage that has come in the Parivāra Pāli: "By stroking the feet with both palms, showing love and respect, homage should be paid to the feet." And they all do not see the Pāli (text); they do it merely by tradition. Therefore, for the benefit of all, the Pāli method has been extracted by us. For the Pāli method is stronger than the traditional method. Therefore, by good people who respect the Buddha's command, the Pāli method should be practiced. This is our conviction; it should be taken after investigation. **Story of Couches, etc.** 55. In the story of couches, etc., "a square seat" means perfectly square. "A seat with eight-finger legs is permissible" means only one with eight-finger legs is permissible. "Even if it exceeds the measure, it is permissible" is said referring only to a perfectly square one. But oblong ones, even with seven- or five-finger high legs, are not permissible. A good seat made of reeds in a square or other shape is called "a reed-made seat." "Above the wooden plank" means below the wooden board that stands like a weaver's shuttle. "Above" is said referring to the time of insertion with the leg upwards. And because it stands in a bent shape like the two hind legs of a ram, it is called "ram-legged seat." **Story of High Couches and Large Couches** 56. In the story of high couches and large couches, "figures of wild animals" means artificial figures of wild animals, as stated in the Sārasamāsa: "A couch, a divan, filled with improper figures, is improper." "A long-haired great ram's-fleece rug" means a black ram's-fleece rug with hair longer than four fingers. By the saying, "Its hairs are indeed longer than four fingers," they say that less than four fingers is permissible. "A woollen covering with figures of goats" means a woollen covering variegated with cut-out figures, etc. "A woollen covering with thick flowers" means a woollen red covering. "Natural cotton" means tree... A mattress made of any one of the three kinds of cotton: silk-cotton, kapok-cotton, or tree-cotton. In the Dīgha Nikāya commentary, it is said: “‘Uddalomī’ means a woollen rug with hair on both sides. ‘Ekantalomī’ means a woollen rug with hair on one side.” But in the Sārasamāsa, it is said: “‘Uddalomī’ means a rug with flowers raised on one side. ‘Ekantalomī’ means a rug with flowers raised on both sides.” “‘Koseyyakaṭṭissamayanti’ means made of silk-cotton,” so said the Elder Ācariya Dhammapāla. Pure silk means without being embroidered with jewels. In the Dīgha Nikāya commentary, it is said here: “Except for the mattress, all the other rugs, etc., embroidered with jewels, are not permissible.” Here, by “except for the mattress,” it indicates that even a mattress not embroidered with jewels is not permissible. But by “embroidered with jewels are not permissible,” it should be understood that those which are embroidered with jewels are permissible to be used as floor coverings or appropriately on beds, etc. And here, having reached the Vinaya context, since it must be taken seriously, the decision here should be understood in the manner stated here. Others say that in the Suttanta teachings,