English
Among grass, bark, and rags, there is nothing unallowable. As to whether it is not permitted to sit or lie down on it, as on a cushion, he says, "therein," etc. And not only this, he says, "there is also no fixed measure here," meaning there is no rule for the size of the cushion, "only so much should be made." However, for a bed-cushion, a chair-cushion, a floor-mat-cushion, a walking-path-cushion, a foot-wiping-cushion, one should consider their suitability and make the size according to one's own preference. 'Bound by folding it inwards' means bound by wrapping it tightly in the middle, so that the center is contracted. 'Which eight months' is the connection. 'Not designated for the rainy season' is an explanation of this, meaning 'months of the rainy season, thus unknown,' or 'not agreed upon, not specified.' 'Unmarked' is also a reading, meaning 'unknown' therein. 'Eight months' means four winter months, four summer months, making eight months. 'In a leaky pavilion' means in any leaky pavilion, whether a branch pavilion or a leaf pavilion. 'Where' means in which countries. 'Everywhere' means in all countries. 'At the root of a tree where crows, etc., habitually dwell' means beneath any such tree where crows or owls or other birds make nests and dwell permanently. But where birds, intent on foraging, rest and then go, it is permitted to place it at the root of that tree. By 'at any time,' it shows that it is not only in places designated for the rainy season. 'Where' means in which place. 'When' means at which time. For whose purpose it was spread, that. "Naturally spread" means naturally spread, that which was not spread by oneself, nor caused to be spread by another, that is what is meant here. "Is conscientious" means is modest by nature, meaning, fearful of the destruction of requisites. Therefore it is said, "He considers it like his own impediment." By this, it shows that it is not proper to go after asking a shameless person. "Unconcerned" means without the expectation, "I will come and take it away." By this, it shows that if one goes with such an expectation, there is no offense. For indeed, in the section on non-offenses, it is said, "He goes after covering it" (Pacittiya 113). "Going elsewhere" means going elsewhere, having passed that path. Being outside the range of a clod-throw, it is said, "It should be done by lifting the foot." Meaning, for one going elsewhere, a dukkaṭa on the first foot-lift, and a pācittiya on the second foot-lift. A triple pācittiya in the case of a Sangha's property, for those who perceive it as Sangha property, or are in doubt, or perceive it as personal property. In the same way, a triple dukkaṭa should also be understood. The meaning of "cimilikā" and so on is already shown in the second training rule. A "foot-wiper" (Pacittiya Commentary 112) is that which is made from ropes or rags for wiping feet. A "plank-seat" is a seat made of planks. It is not only for "cimilikā" and so on that a dukkaṭa is incurred when leaving them in the open and going, but it also says, "whatever else," and so on. Whatever wooden article, whatever clay article, is the connection. By "even a bowl-stand," it shows that there is nothing to be said regarding palm-leaf fans, leaf-seed-containers, water-ladles, water-conches, and so on. In the forest (Pacittiya Commentary 110), to those dwelling in leaf-huts, people with confident minds because of their virtuous conduct give beds, chairs, and so on, saying, "Use them as communal property of the Sangha." What should be done there? It says, "By the forest-dweller, however," and so on. There, "if there is no rain-shelter" means if there is no rain-shelter like a cave or similar place. And this is a characteristic statement, as it is desired to mean, "in the absence of suitable places." For indeed, by the forest-dwelling monk... Having stayed there, when going elsewhere, one should go after sending (a message) to the bhikkhus in the neighboring monastery. In the absence of like-minded ones, one should go after leaving it in a rain-shelter. If there is no rain-shelter, one should go after hanging it on a tree. He says, "It is not proper to go merely by doing this," and so on, with "or as." "Or as it is not eaten by termites" means, as when placed, the lodging is not eaten by termites, so, having placed it on stones, is the meaning. This is what is said: having placed a couch on four stones (Pacittiya Commentary 116), having placed the remaining couches and chairs on the couch, having made a pile of cushions and so on on top, having put away wooden articles and clay articles, one should go after fulfilling the duties of a traveler. Even by one who practices open-air dwelling, saying "I am a supreme open-air dweller," it is not proper to sit or lie down in the open at an improper time without even making a robe-shelter, thus he says, "by one who practices open-air dwelling," and so on. If, however, a shelter made even with a four-fold robe cannot protect from the rain, and there are seven-day rains and so on, it is proper for the bhikkhu, as it follows the body's needs. The same method applies to one who dwells at the foot of a tree. In whom trust arises, his property becomes like one's own personal property, thus he says, "in trusted personal property." But in whom trust does not arise, regarding his property, it is merely a wrong-doing. "Non-human" means a yakkha or a peta. "It becomes entangled" means it becomes afflicted. The commentary on the first training rule concerning lodging is concluded. 5. Commentary on the second training rule concerning lodging "Whatever hide" means any hide, whether allowable or not allowable. Is it not that in the Khandhaka (Mahavagga 255) there is a prohibition of great hides such as lion hide, tiger hide, leopard hide, saying, "Monks, great hides are not to be worn: lion hide, tiger hide, leopard hide; whoever wears them commits a wrong-doing"? Thus he says, "Indeed, of lion hides and so on," and so on. The prohibition is only in wearing them, having made it one's own property, carrying it to various monasteries, spreading it on couches, chairs, etc., p There is a rejection only in the use of the hide itself; but there is no fault in using it as a ground covering, having made it part of the lodging. Therefore it is said: “There is no such thing as an improper hide in the use of a lodging.” “Pāvāra” means that with which one covers, or conceals, the body. “Kojavo” means a blanket of hair, a blanket with hair on one side, and so on. “Sesa” means the remaining lodging, such as a cushion, a mat, a grass mat, or a leaf mat. Among these, “bhisī” is a bed cushion or a chair cushion. “Nisīdana” should be understood as a mat. “Tiṇasanthāro” is a mat of any kind of grass. The same applies to a “paṇṇasanthāro” (leaf mat). Here, “bhisī” is well known, having been mentioned before. “Nisīdana” is well known from the training rule concerning mats (Pac. 531 ff.). Grass mats and leaf mats are well known in the world. Therefore it is said: “It is well known.” “Should not lift up, nor cause to be lifted up” means that one should not lift it up oneself and place it in an unsuitable place, nor should one cause another to do so. Therefore it is said: “as it was placed,” and so on. When placing it, it should be put inside the house, in a place not exposed to rain, in the manner previously described, “on four stones,” and so on (Pac. A. 116). If, however, the lodging is exposed to rain, and grass or bricks have been brought for covering, if one is able, it should be covered. If one cannot, it should be placed in a place not exposed to rain. If everything is exposed to rain, if one is able, it should be placed in the houses of lay followers within the village. If they also do not accept, saying, “Venerable sir, what belongs to the Sangha is serious; we fear fire and so on,” then a bed should be placed on stones in the open air, and the rest should be placed in the manner previously described, and covered with grass and leaves. For even a small part of it that remains there will be helpful to other monks who come there. “Upacāra” means two clod-throws from the very last lodging. This is the determination of what should be asked and what should not be asked here: (Pac. A. 118) Whatever If there is a long hall on the ground, or a leaf hut, or a house built on tree trunks, which is a place where termites rise up, one should depart only after asking permission. For if it is not attended to for a few days, it becomes just a termite mound. But if it is a dwelling built on a rock surface or on rock pillars, or a cave in a rock mass, or a dwelling plastered with lime, where there is no suspicion of termites, one may go, whether asking permission or not. Therefore it is said, "where, however," and so on. If, even in such a dwelling, termites ascend on one side, one should go only after asking permission. Asking permission, however, is a custom of asking permission, a custom for one who is departing. And this is stated to show what should be done, not to show that it is a dukkaṭa for breaking a custom. Some, however, say, "to show that it is a dukkaṭa," but that is not appropriate, because it is stated in the commentary on the Vattakkhandhaka, "If it is a dwelling built on a rock surface or on rock pillars, where termites do not ascend, there is no offense even for one who does not ask permission." When asking permission, if there is a bhikkhu, the bhikkhu should be asked; if he is not there, a novice; if he is not there, a monastery attendant; if he is not there, the one who had the monastery built, the owner of the monastery, or anyone in his family should be asked. "In the vicinity" is an explanation of this, "outside, nearby," meaning, in a place near the outside of the monastery. "Or in the service hall" means in the refectory. "Only a dukkaṭa" is said because when one places the ten kinds of bedding, as described,