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"And even that which is soiled" means even that which is smeared with feces, whether done by oneself or by another, should be washed. This is the meaning. 160."Do not exit having lifted the robe." Here, it is said: "One should cover oneself while standing on the toilet slippers." Again, "One should stand on the rinsing-pad and rinse," it is also said (Cūḷava. 374). The meaning is: "One should not rinse making a 'capu capu' sound." Decision on places for urination and defecation. The explanation of the section on places for urination and defecation is finished. 17. Explanation of the section on asking permission 161. "By the elder" means by the elder of the Sangha. 162. Among all those assembled here and there, the elder is the most senior. When that most senior one comes, there is no need to ask permission again. And "he should rejoice at the meal-hall" - here they say that a young monk, when requested by the donor, may speak without asking permission from an elder. 163. "In the same monastery" means, living in the same dwelling with an elder, one should not recite without asking permission. "He should not give a recitation or an inquiry" means he should not give a recitation or an inquiry. 164. The connection is: "He should not open, nor should he close." A door is a large thoroughfare; there is no need to ask permission there. 165. The connection is: Even when walking on a promenade with an elder, one should turn towards the elder. Decision on asking permission. The explanation of the section on asking permission is finished. 18. Explanation of the section on nakedness 166. Because it is said: "One should not come naked; whoever comes, there is an offense of wrong-doing" (Pārā. 517), it is also said (Cūḷava. 261): "A naked one should not go on the path." 167. "Among the coverings" means among the three coverings thus mentioned: "At that time, monks were scrupulous about performing their duties even in the hot-room and in the water. I allow, monks, three coverings: a hot-room covering, a water covering, and a cloth covering." "Two" means that among these three coverings, the water and hot-room coverings are suitable for duties. "Cloth covering" means a cloth covering. "Everywhere" means it is suitable for all duties, such as eating and chewing. Decision on nakedness. The explanation of the section on nakedness is finished. 19. Explanation of the section on bathing suitability 168. "Before" (Cūḷava. 372) the elders' in front or above, one should not bathe, that is the meaning. 169-171. Here, in 'Kuṭṭatthambhataruṭṭāna' (wall, pillar, tree, platform), on a wall, or a pillar, or a tree, or a platform, one should not rub the body, that is the meaning. The 'Gandhabba hand' is like a monkey's hand, made of wood, etc. 'By a Kuruvindaka thread' means by a Kuruvinda thread. Or with a scrubbing cloth, or mutually. "Monks, one should not have a service performed by quarreling. Whoever has it performed, there is an offense of wrong-doing" - referring to such a service by quarreling, "or mutually" was said. Now, to show what is allowable, he said "pieces of pots and bricks," etc. "It is allowed for all" is the connection. For the sick and for the not sick, these pieces of pots and bricks, etc., are allowed for rubbing the body. 'Puthupāṇī' (broad hand) is called hand service. Therefore, for all, it is allowed to perform back service with the hand. 'Akatamallaka' (unmade scrubbing cloth) is one made by cutting off a single projection. Stones, etc., are only allowable for rubbing the feet. The determination of what is allowable for bathing. The description of the section on what is allowable for bathing is finished. 20. Description of the section on those not to be saluted. 172. Because it was said thus: "One of different communion, an elder, a speaker of unrighteousness, is not to be saluted," here, 'one of different communion' means one of different doctrine. Those deserving of probation, those deserving of being sent back to the beginning, those deserving of penance, those practicing penance, those not deserving of rehabilitation, are here taken as those who have committed grave offenses. But these, mutually, receive salutations, etc., according to seniority, but by their nature, they are not to be saluted (by others) - this is the intention. The determination of those not to be saluted. The description of the section on those not to be saluted is finished. 21. Description of the section on hides. 173. Now, to show the hides mentioned thus: "Monks, I allow hides as coverings in all border regions: sheepskin, goatskin, deerskin," he said "deerskin, goatskin, sheepskin," etc. 'To use' means on beds, etc., where it means that it is permissible to spread it out and lie down or sit. And by the word "ca" (and) in "Rohiteṇīpasadā ca kuruṅgā ca" (red deer and antelopes and gazelles), it is intended that other wild animals, such as deer mothers, are also of the deer species. 174. "Anuññātattayā aññanti" (Others are allowed by permission) – "Monkey and black lion, Sarabha and kadali deer; And whatever wild animals there are, Their hide is not permissible." – Here, it should be understood that by the mention of "wild animals," the remaining ones, down to cows and buffaloes, are included. Thavikā (pouches) should be understood as cases for sandals, cases for knives, and cases for keys, not food pouches and the like. This is the determination regarding hides. The description of the determination of hides is finished. 22. Description of the Determination of Sandals 175. Guṇaṅguṇūpāhanā (sandals with many layers) (Mahāva. Aṭṭha. 245) are referred to as those with four layers upwards, not from one, two, or three layers upwards, because it is said: "I allow, monks, a single-layered sandal. Monks, a double-layered sandal should not be worn. A triple-layered sandal should not be worn. Sandals with many layers should not be worn. Whoever wears one, there is an offense of wrong-doing" (Mahāva. 245). Because it is said: "I allow, monks, worn-out sandals with many layers. Monks, new sandals with many layers should not be worn. Whoever wears one, there is an offense of wrong-doing" (Mahāva. 247), the word "new" is mentioned. Everywhere, even in the Middle Country, a sick person does not receive new sandals with many layers. They receive a worn-out sandal, which has been used by others at least once. It should be understood that in border regions, a sick person may receive even new ones, because it is said without distinction: "I allow, monks, sandals with many layers in all border regions" (Mahāva. 259). "Sabbassa" (for everyone) means for both the sick and the healthy. In the Middle Country and in the border regions, in the monastery and within the monastery precincts, for both the sick and the healthy, it is permissible, because it is said: "I allow, monks, to wear sandals within the monastery" (Mahāva. 249). "Sabbatthāpi" (everywhere) means in the monastery and in the village. "Akallakassa" (for the unwell) means for the sick. Here, however, maj In the central region, for a sick person, sandals with straps, even if used, are permissible in the monastery and in the village. In the border region, even if unused. In the central region and in the border region, sandals were permitted by the Blessed One only for the sick. "I allow, monks, one whose feet are painful, or whose feet are cracked, or who has a foot-thorn ailment, to wear sandals" (Mahavagga 249) and "I allow, monks, a sick monk to enter the village wearing sandals" (Mahavagga 256) having been said. And in the central region, if a sick person obtains new sandals with straps to wear, how is this a regional regulation? However, everywhere, sandals were permitted by the Blessed One only for the sick. Therefore, they say, it should be understood that in the central region, a sick person may obtain new sandals with straps. 176-9. "All blue" (Mahavagga 246; Mahavagga Commentary 246) means entirely blue. This method applies everywhere, even to white, etc. White, however, is neither prohibited in the Pāli text nor in the commentary, but it should be understood as prohibited here by implication. "Dyed with great dye" means centipede-back color. "Dyed with great-name dye" means scarlet. "Madder-dyed" means oleander-flower color. "Variegated with flower-creepers, etc." means colorful. "Blue, yellow, etc., increasing" – here, by the word "etc.", increasing by white, red, madder-dyed, great-dye, great-name-dye, etc., is understood. "And with the skins of lions, tigers, otters, and leopards" – this is the connection. "Anyone" means both sick and not sick. 180. The meaning is: one should wipe off the dye, whether entirely or partially, with a cloth (Mahavagga Commentary 246) and use it. However, all things like rough leather, etc., should be removed and then used. Decision on sandals. The explanation of the section on sandals is concluded. 23. Explanation of the section on not looking. 181. "Woman" means even a girl born on that very day. If one looks at one's own face in a mirror (Cullavagga 247) or in a bowl of water, there is an offense of wrong-doing – this is the connection. "I allow, monks, due to illness, to look at the facial features in a mirror or in a bowl of water..." to look at" (Cūḷava. 247) as stated, or at colors etc., or "Am I old, or not?" thus, it is proper to look at the life-condition. Decision on what should not be looked at. The description of the section on what should not be looked at is finished. 24. Description of the section on collyrium boxes. 182. It means that a collyrium box, round or eight- or sixteen-sided, smooth, unadorned with flowers, creepers, etc., is permissible. All three are permissible; there is no discussion about one or two. This is the intention. "Lekhā" means a round line. "Bandhituṃ" is for binding the lid. 183. "Rūpa" means bird-figures, etc. If one obtains such a thing made by others,