English
"Rainy season" means not a sign, but a sign of no rainy season. Although "eight months" is said generally, because it is specified as "a sign of no rainy season," only the winter and summer months should be taken, so he says "four in winter" etc. "Where" means "in which tree." "They do not remove," this is the connection. Here, in "or crows," the word "or" has a collective meaning. Therefore, he says "or other birds." "Therefore" means "because he permits, therefore." "Where" means "in which tree, having rested, they go," this is the connection. "In which tree, having made, they dwell," this is the connection. "Indeed for eight months," he says, "in which countries" etc., as is possible. "Even in those" means "even in those countries." "Indeed as a sign of no rainy season," he says, "where" etc., as is possible. "Where" means "in which countries." "The sky is clear, free from clouds," by this, if not free from clouds... when the sky is not clear, it shows that it is not proper to put it out. The phrase "at such a time" is the basis for the phrase "it is proper to put it out." Even by one who practices the open-air ascetic practice, even by one endowed with the open-air ascetic practice. The word "pi" (even) refers to the tree-root dweller. Expanding on the rule, he says, "For him," and so on. "For him" means for the open-air ascetic. The word "hi" (for) indicates elaboration. "Right there" means on one's own personal bed. "The Sangha's bed" is the connection. "Vītamañcako" means a woven bed. "In that" means in that woven bed. He says that an old bed, even if it is breaking, is not worthless, "an old bed should be taken." "Onaddho" means covered with skin, that is "onaddhako." The construction is: having taken it and spread it out, it is not proper to lie down. "Asamaye" means at an improper time, referring to the rainy season. "Even with four layers" means even with four folds. "Vaṭṭanti valāhakā āvaṭṭanti asmiṃ samaye" (clouds gather and swirl at this time) is "vaṭṭulo," which is "vaṭṭaliko." "Sattāhaṃ vaṭṭaliko" or "sattāho vā vaṭṭaliko" is "sattāhavaṭṭaliko." "Sattāhavaṭṭalikādīni" means those of which the seven-day "vaṭṭaliko" is the beginning. By the word "ādi" (etc.), those less or more than seven days should be understood. "Kāyānugatikattā" means following the body, meaning similar to the body. "In leaf-huts" means in huts covered with leaves. "Of like-minded bhikkhus" means of bhikkhus who are like-minded with oneself. "Santikaṃ" is the connection. The construction is: "in a place not rained upon." "Laggetvā" means hanging, or this is the reading. The word "sammajjani" (broom) is the unexpressed object of "gahetvā" (having taken), and the expressed object of "ṭhapetabbā" (should be placed). "Dhovitvā" means having made the broom clean. By the word "ādi" (etc.) in "uposathāgārādīsu" (in the Uposatha hall, etc.), "pariveṇādīni" (enclosures, etc.) should be understood. The construction is: "But the bhikkhu who wishes to go, by him." "Tattha" means in the hall. "Yattha katthaci" means in any place whatsoever. "Pākatikaṭṭhāne" means in the usual place. "Tatra tatreva" means in those very places, such as the cetiyaṅgaṇa (shrine courtyard), etc. "Asanasālā" means "asanti bhakkhanti assaṃ sālāyanti asanā" (they eat and consume in this hall, so it is asanā), and "asanā ca sā sālā ceti asanasālā" (it is asanā and it is a hall, so asanasālā), meaning a dining hall. "Tatrā" means there. When sweeping, or in the lesson "duty should be known". "Majjhato" means from the purified, meaning from a clean place. "Towards the place of the feet" means towards the place where one sweeps. "Sand should be removed" means dust and sand should be taken away. The intention is that it should be pushed away with a broomstick. "Outside" means outside the area to be swept. 111.Here, the word "iti" in "Masārakoti" is a synonym for a name; it means "it is called Masāraka". Similarly in "bundikābaddhoti" and so on. "Masāraka" is where the legs are rubbed and pierced, and the cross-bars are inserted there. "Bundo" is "bundiko", a leg; "bundikābaddho" is that whose cross-bar is tied or bound to it. "Kuḷīrapādako" is that whose leg is like a crab's leg; just as a crab has bent legs, so it is said to have bent legs. "Āhaccapādako" is that whose leg is struck into the limb and inserted there. "Āṇi" means a peg. "Mañco" (bed) means it holds a person. "Pīṭhaṃ" (chair/stool) means it harms uneven suffering. "Paṇavo" is a type of musical instrument; it means having made its shape. For now, it is the shape of a throne for a Buddha image. "Tanti" means a couch. The connection is "they do, it is said". "Here" means in the use of lodging. "Hī" means truly. A couch is valuable; because of its value, it is also called a "bhaddapīṭha" (fine seat). "By which" means by which monk. By the word "of medium strength" it refers to medium size. "Here" means in the phrase "or he may go without asking". The connection is "the elder commands". And "āṇāpeti" is self-referential because the root "āṇa" itself denotes the causal meaning of sending. "He" is a young monk. "Thus" means having done as the elder said. "There" means in the day-rest place, or on a bed or chair. "From there" means from the time of placing. "Palibodho" (hindrance) means it obstructs, it harms; the prefix "pari" has changed due to modification. That hindrance elsewhere is like a dwelling, but here it is like a bed that has been spread out. "Sāyaṃ" means in the evening, b This is a word of usage in the sense of 'hum'. The connection is "the elder says". "There" means on the couch or chair. Having said "he is foolish", explaining its meaning, he said "one whose practice is not supported". He by whom the practice is not supported is "one whose practice is not supported", the elder. "He threatens" means he frightens. "In him" means in the young monk. "His" means the elder's. "At the very moment of the command" means at the very moment of sending the elder. The construction is "the young monk speaks". The word "elder" is the agent in the two words "having said, he goes", and the object in the word "should be made to do". "It" refers to the couch or chair, thus stated with reference to the word "having arranged". Or "it" refers to the young monk. Thus stated with reference to the word "having said". "Right there" means right on the couch or chair. "His" means the elder's. "There" means in the daytime resting place. "Going elsewhere from the refectory" means having left the refectory, going to another place from the place where the couch or chair was arranged; the construction is "the elder". "Right there" means right in the daytime resting place. "Wherever he wishes" means the place he wishes to go. "He gathers in between" means without gathering for the entire day and night, if there is a gathering in between; this is the construction. "There" means in that place. The connection is "the visitors take". "From that" means from the taking. "Their" means of the visitors. "By whom" means whether a resident or a visitor, by which monks. "They" means the seated monks. "He makes the Pāli text proceed upwards" means he is the prompter. "Good at Dhamma talk" means he is a Dhamma speaker. "In him" means in the prompter or in the Dhamma speaker. "Day and night" means day and night, a word indicating continuous connection. "In the other" means in a monk other than the first seated monk; this is the construction. "Right within the precincts" means right within the precincts, which is reckoned as the range of a clod-throw; this locative case is for disregard. "Everywhere" means in cases of offense and non-offense. 112. In "a blanket, etc.", the determination should be understood thus; this is the construction. "It" means the blanket covering. "To spread over" means an upper covering, showing this, he said "an upper covering is called..." and so on. On the ground: on natural ground, not made with plaster and so on. Rag of hide: here, it is called a rag of hide because it is a hide itself, cut at the end. Lest hides of lions and so on are not allowable, he says, "Indeed, in the commentaries," and so on. Indeed: it is true. Therefore: because it is not seen, therefore. In carrying around: having determined it as one's own, or having taken it as personal, in carrying it to that place. That by which the foot is wiped, is cleaned, is called a foot-wiper, thus he says, "A foot-wiper is," and so on, referring to a rope-rag. Having omitted the word "maya," it is said "phalakapīṭha" (wooden stool), thus he says, "A wooden stool is a stool made of wood." Or, to show that it is a plank and a stool, it is said, "Or." By this: by the word "phalakapīṭha." In the word "saṅgahita" (collected), it is an instrument or an agent. Leaf-fan: a square fan, because it resembles a bird's wing, is a leaf-fan; "ka" is in the sense of resemblance. The word "ajjhokāse" (in the open air) is the basis for the word "pacitvā" (having cooked). In the fire-hall: in the hall for cooking with fire. In the cave: in a cave-like shelter. Where: in which place. In which: in which person. By "it is as if it were one's own personal property," he shows that there is no offense. 113. "Whatever bhikkhu is scrupulous, or such a bhikkhu," is the construction. Having said "is scrupulous," explaining its meaning, he says, "he considers it as his own impediment." Whoever: the bhikkhu who asks permission. Expanding on the meaning briefly stated as "is troubled by something," he says, "even if," and so on. The word "hi" indicates expansion. The connection is: an elder bhikkhu takes it. That place: the place where the lodging is placed. In dangers: in misfortunes. The fourth. 5. The Second Rule on Lodgings 116. In the fifth, "mañcakabhisi" (mattress for a bed): a mattress to be spread on a bed, that itself is a "bhisi" (cushion), thus "mañcakabhisi." Similarly, "pīṭhakabhisi" (mattress for a chair). "Pāvāro kojavo" (a blanket, a rug): these two.