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since it is also stated for householders, to include them, it is said: “Except for the mattress… …is permissible.” With deer skins means with skins of deer. Those skins, it is said, are very fine, therefore they are sewn by making them two-layered or three-layered. Hence it is said: “a deer-skin rug.” That which covers the upper part is an upper covering, a canopy, and here a red canopy is intended, so it says: “with a red canopy fastened above.” And in the Gaṇṭhipadesu, it is said: “Among red canopies, saffron-coloured is permissible, but red from kusumbha, etc., is not permissible.” A great pillow means a pillow exceeding the measure. And here, although in the Dīgha Nikāya commentary, it is said without distinction: “Both non-red ones are permissible. If more are obtained than that, they should be given to others. If unable to give, one may even lie down by spreading it crosswise on the bed and placing an upper covering on it.” By him it was said, however, in the commentary on the chapter on lodgings (Cūḷavagga Aṭṭhakathā 297): 'For one who is not sick, only two things are permissible: a head-pillow and a foot-pillow. For one who is sick, it is permissible to spread out pillows and lie down on them with a covering on top.' Since this was said, it should be understood that only a sick person is permitted to spread things crosswise on a bed and lie down. "To sit leaning on" means "to sit without leaning on." This much of a decision is found in the Sāratthadīpanī. However, in the Vimativinodanī (Vimativinodanī Tīkā, Mahāvagga 2.254) – "Figures of wild animals" means artificial figures of wild animals. "More than four finger-breadths" is to show the distinction from those with hair standing up and those with hair on one side. For indeed, those less than four finger-breadths are included in those with hair standing up, etc. "A woolen rug with figures of animals" means a patterned rug made by weaving woolen threads of various colors in the manner of wall paintings, etc. "Thick with flowers" means richly colored. "An ordinary mattress" means a cushion filled with cotton. "A transformed one" is taken to mean one with animal figures like lions, etc. "'Uddalomī' means a woolen rug with hair on both sides. 'Ekantalomī' means a woolen rug with hair on one side," so it is said in the Dīghanikāya Aṭṭhakathā. "Made of silk and gold thread" means woven with gold threads inserted between silk threads. For gold thread is also called 'kaṭṭissa' and 'kasaṭa'. Therefore, they say that "made of silk and kasaṭa" was said by the Elder Acariya Dhammapāla. "Embroidered with gems" means adorned with gold. "Pure silk" means without gem embroidery. Because the skins of deer and antelope are very fine, it is said that "ajinappaveṇī" (a deer-skin rug) is made by sewing together two or three layers. "With a red canopy" means with a canopy that is entirely red. However, if it is multi-colored, with animal figures or painted figures, that is permissible. The same principle applies to a pillow red on both sides. "Or patterned" – this is said because it is permissible in all respects, not because it is impermissible for pillows on both sides. For the word "red" does not apply to a pattern. By taking the layer, the patterned one also... due to the possibility of being taken as a carrying cloth. But a saffron robe does not go by the designation of a red cloth, therefore it is permissible for a canopy and for a pillow on both sides. If "of suitable measure" and so on was said to show the prohibited nature of other pillows exceeding the measure, and not to show the nature of a high bed or a large bed, because it was not said in that way, then that pillow is permissible for householders observing Uposatha. For at that time, only a high bed and a large bed are not permissible for them. Although in the Dīghanikāya commentary and others it is said, "Except for a mattress, all rugs and so on, adorned with jewels, are not permissible," the Vinaya commentary itself should be taken as the standard for what is permissible and impermissible. "Abhinissāya" is said to mean "apassāya" (leaning against). Section on the Use of Palaces In the section on the use of palaces, nothing is said in the Sāratthadīpanī and the Vajirabuddhi Ṭīkā. But in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.320), it is said, "'varied with gold, silver, etc.' refers to communal lodging." But a personal item varied with gold, etc., is not permissible for a bhikkhu to accept at all, because it is said, "Gold and silver should not be accepted by any means" (Mahāva. 299). Therefore, in the commentary here (Cūḷava. Aṭṭha. 320), it is said, "whether in a communal monastery or a personal monastery." It is said only in the context of impermissible items like rugs, because there is no fault in a single bhikkhu accepting them. Section on Sandals In the section on sandals, "'addāriṭṭhakavaṇṇā' means the color of fresh soap-nut fruit, or they say, 'the color of crow's wings wet with water'." "'Sandals made of wool' means made of woollen blankets, or sandals made of wool-hairs themselves." "'Kāḷasīha' means the black-faced monkey species." "The rest here is easily understood from the Pāḷi and the commentary," so it is said in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.246). But in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.246), it is said, "'addāriṭṭhakavaṇṇā' means the color of wet soap-nut fruit, tinta..." They also say 'crow-wing colored'. 'Dye' is said referring to the blue etc. color smeared on top. Therefore it says 'having wiped with a cloth'. For that, when wiped in that way, it disappears. But that which is black-red etc. colored, being dyed with black-red etc. dyes for removing the bad smell of the hide, that cannot be removed by cloths etc., it is inherent to the hide itself. Therefore, it should be understood that it is permissible. 'Khallaka' means a hide covering the entire heel. For the purpose of not slipping off, merely a binding strap placed over the heel is permissible. 'Variegated' refers to variegated straps in terms of pattern, not in terms of color, as it is included among the 'khallaka' etc. which are to be completely removed. Because of their cat-like faces, large owls are called 'bird-cats'. Their hide is just their feathers. Here, by 'sandals made of wool', sandals made of woolen blankets are included. 'Kāḷasīha' means a species of black-faced monkey. 'The hide is not permissible' means it is not permissible to make it into a sitting mat, but its use as a ground covering etc. is permissible, it is said. In the Vajirabuddhi Commentary, however, it is said: "Migamātuka is its name, and Vātamiga is also its name. 'Kāḷasīha is a black-faced monkey' is written. 'The hide is not permissible' means the way in which the hide will be permissible will become clear later. 'Personal use is forbidden' is said. When it is established by 'Monks, no hide whatsoever should be worn', then 'Monks, not cowhide' is said here later out of fear of the implication of permission in 'Monks, I allow hides as coverings in all border regions' (Mahāva. 259), it should be understood," it is said. Story of Vehicles In the Story of Vehicles, regarding "Monks, I allow a man-drawn vehicle, a hand-drawn vehicle" (Mahāva. 253), here it is intended that the sentence completion is individual, as in "Monks, I allow a man-drawn vehicle," and "Monks, I allow a hand-drawn vehicle," it says "man..." whether a woman driver…or…men, it is allowable.” “Pīṭhakasivikā means a sedan chair. Pāṭaṅki is a name for a palanquin,” it is stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.253). “Pīṭhakasivikā means a sedan chair made of planks and so on. Paṭapotalikaṃ is a palanquin. All vehicles are permitted for a sick person who is unable to walk even with shoes,” it is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.253). Discourse on Robes 57. In the Discourse on Robes, “ahatakappānaṃ means those washed once. Utuddhaṭānaṃ means worn-out cloths, old cloths, taken out after a long time from the season, meaning rags. Pāpaṇiketi means a rag robe fallen from a shop. Ussāho karaṇīyo means effort should be made, a search should be conducted. There is no limit here; even a hundred pieces are allowable. All this is said with reference to a bhikkhu who accepts it. Aggaḷaṃ tunnaṃ: here, aggaḷaṃ is a piece to be removed and attached, tunnaṃ is sewn with thread, ovaṭṭikaṃ is making it by rolling. Kaṇḍupakaṃ is called muddikā. Daḷīkammaṃ means a piece of cloth to be attached by making a patch without removing it,” it is stated in the Aṭṭhakathā. In the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.348), however, it is stated, “acchupeyyaṃ means should be placed. Hatavatthakānaṃ means old cloths. Uddharitvā allīyāpanakhaṇḍaṃ means a piece of cloth to be attached after removing the weak part.” Diguṇaṃ saṅghāṭiṃ means a double-layered outer robe. Ekacciyaṃ means a single-layered top robe. Aggaḷaṃ ajjhāpessanti means a piece of rag should be attached to the worn-out part. Discourse on Cut Robes In the Discourse on Cut Robes, regarding cutting two or one of the three robes, it is stated, “I allow, bhikkhus, a cut outer robe, a cut upper robe, a cut inner robe” (Mahāva. 345). Therefore, it should be cut into five or seven pieces, and not left uncut. is the meaning. If it is not enough, an extra patch should be given. Here, if the cloth is not enough for all three robes when cut, two robes should be made cut, one robe should be made uncut. If the cloth is not enough when two robes are cut, two robes should be uncut, one robe should be cut. If the cloth is not enough even when one robe is cut, in this case, an extra patch should be given without cutting, is the meaning. To establish this meaning the text begins with "It has been said." There, "to add even an extra one" means that if it is not enough, I allow adding even an extra patch. Story of Unsuitable Robes In the story of unsuitable robes,