English
it should be used after rubbing it down or cutting it or wrapping it with thread so that it is not recognizable. 184. "Thavikā" means a collyrium pouch. The connection is that a collyrium stick is also permissible. 185-6. "Bone" (Mahāva. 266; Mahāva. Aṭṭha. 264) means bone other than human bone. There is nothing impermissible in horns or tusks. "Made of fruit" means made from amalaka pulp, etc. "Made of them" means produced from what has been mentioned here. Decision on collyrium boxes. The description of the section on collyrium boxes is finished. 25. Description of the section on impermissible beds and seats. 187-9. By the saying, "A high chair has arisen, monks, I permit a high chair" (Cūḷava. 297), a chair here is intended to be one that is half the size of a bed, long on one side, with legs exceeding eight Sugata-fingers. However, a four-sided chair, even if it exceeds the measure, is permissible. "Tūlī" means an ordinary mattress. "Pallaṅka" is said to be made of imported hair. In that same place, they say, "But one made showing lion figures, etc., is permissible." "Paṭikā" means a white spread. "Gonacittaka" here refers to a rug with hair more than four fingers long, which is called a "gonaka." Since it is stated in the Robe Section, "Monks, I permit a rug" (Mahāva. 337), an ordinary rug with four-finger-long hair is permissible. A variegated spread adorned with jewels is not permissible. "Paṭalī" means a thick, flower-red spread. "Vikatī" means lion-skin... decorated with various forms of embroidery, a woolen coverlet. “Uddalomī” means a flower with a single raised pile. “Ekantalomikā” means a flower with pile raised on both sides. “Kutta” is a woolen coverlet suitable for sixteen dancing girls to stand and dance upon. “Koseyya” is a silk coverlet interwoven with jewels. “Kaṭṭissa” is a coverlet made of silk and cotton, interwoven with jewels. Silk and cotton interwoven with jewels are not allowed; plain ones are allowed. Elephant, horse, and chariot covers are coverlets placed on top of them. “Ajinappaveṇī” is a mat made by sewing together deer skins to the size of a bed. And a superior coverlet made by spreading and sewing kadalīmiga deer skin on white cloth is called a kadalīmiga superior coverlet. And a bed covered with that is called a bed covered with a deer skin mat and a kadalīmiga superior coverlet. Even under a white canopy, if there is an improper coverlet, it is not allowed. If there is a proper coverlet, it is allowed. Under a red canopy, even if there is a proper coverlet, it is not allowed. “Sīsūpadhānaṃ pādūpadhānaṃ” means a pillow at both ends of the bed, which is not allowed. But if there is only one pillow, red or lotus-colored or patterned at both ends, if it is of the right size, it is allowed. However, a large pillow is forbidden. 190. “Āsandādittayā” means these three names: āsandī, tūlī, pallaṅka. For it is said: “Monks, I allow you to sit on the remaining lay-type seats, excluding these three: āsandī, pallaṅka, tūlikā, but not to lie down on them.” The meaning is that it is permissible to sit on other lay possessions. If, on a dhamma seat, even a communal rug or similar item, without the monks’ instruction, the temple attendants themselves spread it and remove it, this is called “gihivikaṭanīhāraṃ” (removal of lay-type seats). By this “gihivikaṭanīhāraṃ,” it is allowed. “Bhattaggaṃ” means the place for alms in the monastery itself. 191. Of the four legs, on three sides It is seven-limbed by means of its supports. With one side, it is five-limbed. These seven-limbed and five-limbed (seats), because it is said, "Monks, I allow even a high seven-limbed (seat)" (Cūḷava. 294), are permissible even if they exceed the measure. Therefore, it is said, "with high legs." Beds and chairs covered with cotton are permissible for sitting only in the house. This is the connection. 192. "Cīvaracchavi" means the skin of any one of the six robes or six conforming robes. "Everywhere" means on beds, on chairs, in the refectory, and inside the house. However, for these cushions, there is no fixed measure. Their size should be made appropriately, considering beds, chairs, and so forth. 193. Because it is said: "A mattress has arisen. Monks, I allow you to unravel it and make a pillow, with three kinds of cotton: tree cotton, creeper cotton, and poṭaki cotton" (Cūḷava. 297), these three kinds of cotton are permissible for pillows. It should be understood that by these three kinds of cotton, the cotton of all trees, creepers, and grasses is allowed. However, for cushions, no cotton whatsoever is permissible. "Bhisigabbha" (cushion filling) means the five kinds of cloth, etc., mentioned for cushions, are allowed for pillows. This is the connection. "Of animals and birds" means the hair of all quadrupeds like lions, and all birds like swans and peacocks, are permissible. They are allowed for mattresses. This is the connection. 194. Now, to show what is permissible and impermissible for cushions, it begins by saying "human hair." "In wool" (Cūḷava. 297; Cūḷava. Aṭṭha. 297) means human hair is not allowed in a wool cushion. It means that in a wool cushion, excluding human hair, the hair of any birds or quadrupeds is permissible. "In leaves" means that in a leaf cushion, flowers and pure tamāla leaves are not allowed. Any other leaves are permissible. Even tamāla leaves are permissible when mixed with others. In cloth, bark fiber, and grass, there is nothing impermissible. And a seat, if not inspected, is not allowed. They say this in connection with the commonality of seats. Determination of improper sleeping places. The description of the determination of improper sleeping places is finished. 26. Description of those sharing a seat 195. The interval of three years is a three-year interval. "I allow, monks, to sit together with one who has a three-year interval," thus it is said (Cūḷavagga 320). Whoever is older or younger by two years (Cūḷavagga Commentary 320), that one is called 'one with a three-year interval'. 196. 'Muni' means the Buddha-sage. 'By all' means even by the unordained. 197. 'Anta' means the last part. "I allow, monks, that which suffices for three, such a long seat at the end," since it is said (Cūḷavagga 320), that which suffices for three, whether it be movable or immovable, even on such planks it is proper to sit. 'For two' means for two who share a seat. "I allow, monks, a bed for two, a chair for two," since it is said (Cūḷavagga 320), two who share a seat are allowed to sit together. With others who do not share a seat, or with the unordained and so forth, even being two, they are not allowed to sit. Determination of those sharing a seat. The description of those sharing a seat is finished. 27. Description of those not sharing communion 198. 'Ukkhitta' (suspended) for not seeing an offense, for not making amends, or for not giving up a wrong view— all three kinds of suspended persons are taken here. 'Anupasampanna' (unordained)—by this, it should be understood that probationers, novice monks, novice nuns, and those who have renounced the training are included. 'Chinnamūlaka' (uprooted) means one who has committed a grave offense. 'Nānāsaṃvāsa' (different communion) means one who has a different view (doctrine). "If a fourth person standing in a different boundary performs an act, if a fourth person standing in the sky by psychic power performs an act, it is not an act and should not be done," since it is said, these too are called "those not sharing communion." Among these, however, with the suspended ones, one who performs Uposatha and so forth incurs a pācittiya offense. For one performing with those standing outside the boundary or in the sky, the act is invalid, and there is a dukkaṭa offense. With the others, a dukkaṭa offense. Determination of those not sharing communion. Thus. The description of the designation of non-residence is finished. 28. Description of the Designation of Action 199. Regarding "unlawful action," how does an action become unlawful? This was stated by the Blessed One: "And what, monks, is an unlawful action? If, monks, in an action with a second declaration, one performs the action with one declaration, but does not recite the motion, it is an unlawful action. If one performs the action with two declarations, but does not recite the motion, it is an unlawful action. If one performs the action with one motion, but does not establish the declaration, it is an unlawful action. If one performs the action with two motions, but does not establish the declaration, it is an unlawful action" (Mahāvagga 387). In this way, in the remaining actions too, doing otherwise than as stated is to be understood as an unlawful action. By a faction: by a factional Sangha. And how does it become factional? As many monks as are eligible for the action, they are not present; the consent of those whose consent is due is not brought; those present object. It is a factional action if it is factional by any one of these factors. By a united body: by a united Sangha. And how does it become united? As many monks as are eligible for the action, they are present; the consent of those whose consent is due is brought; those present do not object. Thus, it is a united action. Fourth: a united, lawful action. By this much, the four actions stated thus: "Monks, there are these four actions: an unlawful factional action, an unlawful united action, a lawful factional action, a lawful united action" (Mahāvagga 384) are to be understood as encompassed. 200-202. A ten-member group (Mahāvagga 388; Kaṅkhā. Aṭṭha. Nidāṇavaṇṇanā) and a twenty-member group are a ten- and twenty-member group. The connection is that in all actions, except for rehabilitation, ordination, and invitation, one is "eligible for the action." And so in the rest. "The other" refers to a twenty-member group and an over-twenty-member group. 203.