English
and the 'a' of the root changed to 'i', thus it is said "āviñchana" (pulling). That very hole is a pulling-hole. "Pulling-rope" means inserting it into the door-hole and pulling, drawing out with it, that is a pulling-device. That very rope is a pulling-rope. The meaning is: any rope is not suitable. Or, it is not suitable, it is suitable, that is the meaning. "Three locks" (tīṇi tālāni) here the word *tāla* is a synonym for key, thus it says "three keys". By this, it excludes the meaning of *tāla* as a tree or a type of musical instrument. "Whatever" (yaṃ yaṃ) means whatever implement. "Of that" (tassa) means of the machine. "Window-opening" (vedikāvātapānaṃ) means that by which one drinks the wind, that is a window. A window made in a railing is a railing-window. "Cakkalika" (cakkalikaṃ) here it means that which moves in a circular way, that is a cakkala, a foot-wiping cloth. "To be tied with that" (tena bandhitabbaṃ) showing it as cakkalika, it says "to tie a foot-wiping cloth". "Having made a cushion the size of a window" by this, it shows the meaning of "window-cushion" as a cushion made the size of a window. 297. "Even a high seat" from this saying, it should be understood as suitable, that is the connection. A long bench with eight-finger-high legs on one side only is suitable, that is the meaning. The intention is that more than that is not suitable. "Even exceeding the measure" the word *pi* (even) shows that if it is within the measure, it is suitable even more so. "Seven-limbed" (sattaṅgo) means having supports on three sides, and four legs, so it has seven limbs. "This also" (ayampi) the word *pi* refers to the seat. "Is called a lamb's-foot stool," that is the connection. "Lamb's-foot" means having legs like a lamb's foot. That very stool is a lamb's-foot stool. "Myrobalan-colored stool" "myrobalan-colored" means having the color or shape of a myrobalan. That which is joined with it is myrobalan-colored. That very stool is a myrobalan-colored stool. "By shape" (ākārena) by this, the word *vaṇṇa* (color) is understood as shape. shows. These are the stools. On this, on the stool. "Muñcapabbajamayanti" means made of muñja grass and pabbaja grass. "Manussānaṃ" means of the carpenters. "Chavisaṃrakkhanatthāya" means for the good protection from the destruction of the skin. "Simbalirukkhādīnaṃ" means by the word "ādi" (etc.), it includes all trees that produce cotton. "Khīravalliādīnaṃ" means by the word "ādi" (etc.), it includes all creepers that produce cotton. "Poṭakītiṇādīnaṃ" means by the word "ādi" (etc.), it includes all types of grasses that produce cotton. "Tīhi" means by trees, creepers, and poṭakī grass. "Nanu bhūtagāmānaṃ anekattā etehi tīhi mutto bhūtagāmo atthi, kasmā pana sabbabhūtagāmā saṅgahitā hontīti āha ‘‘rukkhavallitiṇajātiyo hī’’tiādi." Indeed, since there are many kinds of living beings, are there living beings free from these three? Why then are all living beings included? It is said, "For trees, creepers, and types of grass..." There, since there are none, therefore they are included, is the connection. "Tasmā" means therefore, since there are none. "Sabbampi etaṃ tūlaṃ" is the connection: all of this is cotton. "Bibbohane lomampi vaṭṭatīti" is the connection: hair is also permissible for stuffing. "Lomampi" means by the word "pi" (also), it refers to cotton. "Yaṃkiñci pupphaṃ" means all flowers. "Pattaṃ pāpuṇitvā suddhaṃ tamālapattameva na vaṭṭati, avasesaṃ sabbaṃ pattaṃ suddhampi vaṭṭatīti adhippāyo." Having reached the leaf, only the pure tamāla leaf is not permissible; the intention is that all other leaves, even if pure, are permissible. "Pañcavidhaṃ" means five kinds: wool, cloth, bark, grass, and leaves. "Upaḍḍhakāyapamāṇānī" By this, it shows the meaning that "addhakāyikāni" here means those made to the measure of half the body. The connection is that those stuffings which are used to support from the waist up to the head are called "addhakāyikāni" (half-body stuffings). "Yassa" means of the stuffing. "Vitthārato muṭṭhiratanaṃ hotīti" is the connection: its width is one fist-span. By this, it shows that where the entire head, along with the neck, can be placed, its width is one fist-span. "Tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ" This is said with reference to the measure of the cloth to be placed at both ends of the stuffing. This, however, when the end of the cloth placed at both ends of the stuffing is brought to the end and doubled, becomes three "ears" (corners); of those three "ears," of two "ears"... The interval is a span and four fingers. The middle part, from end to end, is a fist-jewel. But this pillow is three-cornered. Sewn round or square, etc., so that from end to end, in width, the broad part is a fist-jewel, thus it should be sewn. More than this is not allowed. Less, however, is certainly allowed. "Head-pillow" means that on which they place or put the head, thus "head-pillow." "Pillows" means they specially, or carry special comfort, thus "pillows." "Above" means above the pillows. The connection is: "whatever permissible fillings there are." The word "pi" (even) indicates that even a large one, let alone a small one. The connection is: "But the Elder Upatiṣṣa, the Vinaya-holder, said." By the word "Vinaya-holder," he shows a distinction from the Elder Phussadeva. Or an impermissible filling, or an impermissible filling in a cushion. For in a pillow, there is no such thing as an impermissible filling. Here, rejecting the state of being a sentence and the state of being a non-compound Dvigu, he says: "Cushions filled with five kinds of wool, etc." By this, he shows the meaning of the word "pañcabhisiyo" as "cushions filled with five kinds of wool, etc." In meaning, however, both a sentence and a non-compound Dvigu are indeed appropriate. Why is there a count of five? He says: "Because of the count of fillings," etc. For since their count is stated by the count of fillings, therefore they are "five cushions" – this is the connection. "Therein" means among the five kinds of wool, etc. The connection is: "taken by the mention of wool." "Only a blanket" means only a woollen blanket. A cushion made by means of wool, or by inserting wool, is a wool-cushion. The same method applies to cloth-cushions, etc. "Regulation of measure" means the regulation of measure, that is, "such a measure." A cushion to be spread on a bed is a bed-cushion. "Of these" means of bed-cushions, etc. The connection is: "whatever filling this is." "Even in a leather cushion" means even in a leather cushion. The connection is: "By this, it is established by the statement made in the Kurundi." "Bed-cushion" means a cushion to be spread on a bed. "It is appropriate that they gather it for the purpose of spreading." "ī" (as in "ī") by this, in "attharantī" (spreading), the meaning should be taken by way of effect-implication, it shows. For spreading, gathering is the cause, spreading is the effect. "Uparī" (above) means above the lotus-skin. "Phusitāni" (touched) means drops. "Bhittikammaṃ" (wall-work) means work to be done like painting with various colors on the wall. 298. "Ikkāsa" is the name for resin and glue, it says "tree-resin or glue." "Kuṇḍakamissakamattikā" (bran-mixed clay) by this, it shows the meaning of the word that clay mixed with bran is bran-clay. "Sāsapapiṭṭhaṃ" (mustard-flour) means mustard powder. "Bindu bindu hutvā" (becoming drop by drop) by this, it shows the cause-implication in "accussannaṃ hotī" (it becomes very abundant). For "very abundant" is the cause, and "becoming drop by drop" is the effect. "Puñjituṃ" (to gather) means to clean. "Gaṇḍuppādagūthamattikā" (excrement-clay for boils) means excrement-clay for women. By this, it shows that the word "laṇḍa" in "laṇamattikā" (dung-clay) is a synonym for excrement. 299. "Not, monks, a brilliant painting" here, because it is said in the Pāli "a figure of a woman, a figure of a man," (one might ask) "Is it only figures of women and men that are not allowed?" Therefore, it says "not only..." The connection is that even animal figures are not allowed to be made or to be told "make them." "Dvārapālaṃ" (doorkeeper) means a doorkeeper figure. "Pasādanīyāni" (pleasing) means to be made pleasing, worthy of being made pleasing, that is the meaning. 300. "Ekaṅgaṇā" (one-courtyard) means parts of the ground equal to the non-monastery area. "Muṇḍacchedanagabbho" (shaved-cutting-chamber) means a chamber to be covered with a shaven head. "Tatthā" (there) means on the tree to be pierced. "Kata" (made) by this, it shows the meaning of the ṇika suffix in "kulaṅkapādakaṃ" (a small family-foot). The connection is "to establish that brought-in wall-foot." "Vassaparittāṇatthaṃ" (for protection from rain) means for protection from rainwater. "Madditamattikā" (kneaded clay) by this, in "uddasudhā" (white plaster), it shows "plaster-lime" for the word "sudhā," and excludes "food-lime." "Pamukhaṃ" (front) means the front of the monastery. "Yanti padesaṃ" (they go to the place), "hananti" (they strike), that is the connection. "Tassa katapadesassā" (of that made place), that is the construction. "Paghāna" is also said, and in the long form, "paghāna" is also said. By this, it shows the short form in the previous reading. "Pakuṭṭa" is also a reading, and with a conjunction, "pakuṭṭa" is also a reading. By this, it shows the absence of conjunction in the previous reading. "Vaṃsa" means bamboo. "Tato" means from the bamboo. By "made by lowering," it shows the meaning of the word "osāraka" as "made by lowering." By "chadanapamukha," it shows the form of the ṇika suffix. "Cakkalayutta" means endowed with a wheel-chain. 301. "Pānīyadānabhājana" means a vessel for giving water; that by which water is given is "pānīyadāna," and that very vessel is "pānīyadānabhājana." By "a ladle and a bowl," it is to be connected as two suitable items for water. 303. "Dvārathakanaka" means a door-stopper;