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by putting it in a hair-pin, which is an implement for that particular purpose, that is, a hair-pin and needle implement. "Figure of a book" means even if it is made of plaster and so on, in the form of female animals who are the objects of a pārājika offense, it is still untouchable. It is permissible to use walls and so on, made by depicting female figures, without touching the female figures. For in such untouchable things, if there is no lust for bodily contact, there is no fault in touching it as something attached to the body. "Having broken" here means it should be broken with a stick or something, without grasping it with the hand. And here, since it is stated in the commentary that even untouchable things can be broken with sticks, stones, and so on, and since it is stated in the Pāli that there is no offense even in touching with the intention of release in emergencies, it is permissible to push away with sticks and so on those things like female snakes to release creatures caught by them, and to take one's mother and so on who are drowning in water. It is permissible to take hold of a dying person by their clothes, etc., and if unable to do so, to take hold of them by their hair, etc., and lift them up with compassion – this meaning should be understood. "However, the statement in the Commentary, 'they should not be touched at all,' refers to an object that is not dying – this is our understanding," as stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.281). 41. "Having established the path" means "This is the path" having produced the perception of the path. "Having arranged, they give" this is said in a general sense. But when they say, "Arrange a seat and sit down," it is permissible to arrange it oneself and sit. "Born there" means those that remain in the state of a living plant, without being severed. Since it is said, "by playing," there is no offense for one who touches if there is a reason. And this is said with reference to lay property. But monastic property, fit for use, should not be touched at all, due to improper conduct. Here, by "palmyra, jackfruit, etc.," the word "etc." should be understood to include coconuts, plantains, gourds, pumpkins, cucumbers, and cardamom fruits. Since it is said, "Here, touching only the aforementioned fruits with the intention of playing is not permissible," it is permissible to touch stones, pebbles, etc., even with the intention of playing. "I will give to the unordained" this is said with reference to taking without receiving. There is no fault in taking after receiving even for one's own benefit, because it is not untouchable. 42. "Pearls" (Ma. Ni. Ṭī. 1.2, Pathavīvāravaṇṇanā; Sārattha. Ṭī. 2.281) are of eight kinds, born from the elephant's forehead. Thus, the elephant's forehead, the boartusk, the serpent's head, the cloud, the bamboo, the fish's head, the conch, the oyster— these are the eight sources of pearls. Among these, those born from the elephant's forehead are yellow in color and lack luster. Those from the boartusk are just the color of a boartusk. Those born from the serpent's head are blue, etc., in color, very pure, and round. Those born from the cloud are brilliant, indivisible, and stand dispelling darkness in the nighttime; they are indeed for divine use. Those born from bamboo are the color of hailstones, not brilliant, they And bamboos grow only in places inhabited by non-humans. Fish-born pearls are the color of a fish's back, round, light, and brilliant, but without luster; and these fish are born in the middle of the ocean. Conch-born pearls are the color of a conch's inner shell, can be the size of a jujube fruit, and are also without luster. Oyster-born pearls have special luster and various shapes. Thus, among the eight kinds of pearls by origin, those born of fish, conch, and oyster are oceanic. Some snake-born pearls are also oceanic, others are not oceanic. Since mostly oceanic pearls are seen in the world, and among them, mostly oyster-born, the others only occasionally, therefore, to dispel confusion, it is said: "Pearls are oceanic pearls." Gems: any gem other than beryl, such as jotirasa and others. Beryl: a gem the color of fresh bamboo; some also say "the color of a cat's eye." Conch: an oceanic conch. Stone: a very smooth black stone the color of mung beans. They say that red, white, and other colored well-polished stones that are not called gems are not to be touched. However, in the Sāratthadīpanī, it is said: "Conch means an oceanic conch. Stone means all stones, such as black stone, pale stone, white stone, and so on." Coral: a very red gem born from the ocean. Silver: all remaining silver is taken, including kahāpaṇa, māsa, jatumāsa, and so on. Gold: pure gold. Ruby: a red gem. Masāragalla: a variegated gem. Some also say "emerald." For the price of goods: for the price of robes and bowls. For leprosy: is merely an example. It is suitable for any disease that needs to be alleviated by it. "And for medicine, only unpierced pearls are suitable," is stated in all three commentaries. Since pearls ground and used for medicine lose their gem status, and there is no expectation of them being gems at the time of acquisition, it is said: "But for medicine, they are suitable." As long as those pearls They remain in the form of a gem, then it is not proper to touch them. Thus, it is indeed proper to take other gem-stones, having ground them, for the purpose of mixing in medicine. But gold and silver, even having mixed them for the purpose of mixing in medicine, it is not proper to accept. Even if given by householders, having mixed it, if it remains in the medicine in the form of gold, etc., and can be separated, such medicine is also not proper. If it has become unusable, that is proper. Because it is said "excluding natural crystal," it should be understood that natural stones like sun-gems, moon-gems, etc., are included in gems themselves. "Free from the mine" means merely released from the mine. By "it is proper to accept for the price of goods," it shows that it is also proper to touch. "Made by cooking" means made by glassmakers by cooking. A blown conch, a pierced and washed one, and one mixed with gems: these should be construed together. "Pierced" means a hole made by a drill, etc. "Mixed with gems" means adorned with golden vines, etc., and inlaid with pearls and other gems. By this, it shows that other things mixed with gems, apart from a blown conch, are not to be touched. The same rule applies to stones. By "water conch," it is established that conch-shell vessels made in the form of a bowl, etc., are proper for monks to accept. "Remaining" means the rest, excluding that mixed with gems. "They make only mung-bean colored mixed with gems, not other," he said, "or mung-bean colored," meaning that only mung-bean colored ones mixed with gems are not proper. "Remaining" means the remaining stones, excluding those mixed with gems. "Starting from the seed" means starting from the mineral stone. "Golden cetiya" means a relic casket. "He rejected" means he rejected it because it was sent with "take it for yourselves," not having said "take it for placing relics." But in the Vimativinodaniya (Vimativinodaniya Tika 1.281) it is said: "He rejected" means it is said because making a golden relic casket or a Buddha-image, etc., one's own property is subject to forfeiture. "Golden bubble" means a golden star. Because it is said "in the place where silver is discarded," silver It is said that for one who discards what is dear, it is proper to touch gold and silver and discard them. 'To play with' means to touch and move around here and there. 'It is said' means it is said in the Great Commentary. It is proper to remove only rubbish, whether they are caretakers or others. It is proper to remove rubbish even by wiping with the hand. "It is proper to wipe away even dirt," it is said in the Sāratthadīpanī. But in the Vimativinodanī, it is said: "It is proper to remove only rubbish, whether they are caretakers or others. It is proper to remove rubbish even by wiping with the hand. It is proper to wipe away even dirt," they say. "That does not agree with the Commentary, because it is similar to playing with." How does it not agree? In the Great Commentary, the caretakers of the shrine house are in the position of those who discard money. For them alone is 'playing with' allowed, not for others. Therefore, the statement "whether they are caretakers or others" does not agree with the Great Commentary. But in the Kurundī, even that is rejected. In the golden shrine, it is allowed only to remove rubbish. Therefore, because it is stated with a restriction, the statements "even wiping with the hand" and "it is proper to wipe away even dirt" do not agree with the Kurunda Commentary. Therefore, this should be considered. 'Ārakūṭa metal' is a kind of ornamental metal, gold-colored. Indeed, ornamental metal is of three kinds: bronze metal, vaṭṭa metal, ārakūṭa metal. Among these, that made by mixing tin and copper is called bronze metal. That made by mixing lead and copper is vaṭṭa metal. Copper colored with mercury and vitriol is called ārakūṭa metal. And "Ārakūṭa is made by mixing with natural mercury and copper," it is said in the Sāratthadīpanī. But some say that because it is called "having the nature of gold," it becomes nissaggiya for one who picks it up. But because it is not counted among money, it is not nissaggiya. It should be understood that in touching and accepting, it is merely a dukkaṭa. All of it is allowable. Of dwellings and requisites made of gold, etc., as stated, their use by touching, guarding, etc., is permissible in every way, this is the intention. Therefore, it is said, "thus," etc. Because it is stated "in the place describing the Dhamma and Vinaya for bhikkhus," only a dwelling made of gold, etc., belonging to the Sangha, and dwelling requisites are permissible,