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does not invite. 320. In the hollow of a tree: here (Mahāva. 204; Mahāva. Aṭṭha. 203), it is not permissible in a mere hollow of a tree. But it is permissible to enter a large hollow, having made a hut with a plank roof inside, and having fitted an entrance door. On the branch of a tree: here too, it is not permissible on a mere branch. But it is permissible to enter a large branch, having built a platform and made a hut in the manner described. A 'chava-kuṭi' they call a stone hut. Stones are raised on three sides, and covered above with a stone. 321. But one who has entered in a boat and so on, The connection is that it is possible to prevent. The decision on the Rains Retreat. The description of the Rains Retreat is finished. 40. Description of Non-Divisible Items Regarding "monastery and monastery grounds" here (Cv. 321; Cv. A. 321), a monastery means a flower garden or a fruit orchard. A couch, a chair, a cushion, a pillow, and other sleeping and sitting arrangements. Iron pots and so on are made of black iron, copper, etc. A pitcher is a water pot. These five are not to be divided, meaning they should not be taken by dividing them; even if taken, they belong to the Sangha. Here, however, "monastery, monastery grounds" is the first; "dwelling, dwelling grounds" is the second; "couch, chair, cushion, pillow" is the third; "iron pot...etc...digging tool" is the fourth; "creeper...etc...wooden ware, earthenware" is the fifth. Thus, these are five in terms of categories, but many in terms of individual items. And here it is said: "Two are of two categories, the third is of four categories; The fourth has nine divisions, the fifth has eight distinctions." (Cv. A. 321); 325. Because it is said: "These five, monks, are not to be given away, they should not be given away by the Sangha, or by a group, or by an individual. Even if given away, they are considered not given away. Whoever gives them away incurs an offense of grave demerit" (Cv. 321), it is said: "even if divided, they are undivided." The meaning is that these five types mentioned are called "heavy items" and "non-divisible items," and also "non-shareable items" by the word "ca" (and). 326-8. Now, since all items in the first three categories are heavy items, without touching upon them, he begins to show that in the latter two categories, some items are not heavy items. And to show the first of these two, which has a wider scope, it should be understood that he says "even a creeper half a cubit long" and so on. The summary of this (Cv. A. 321) is: "a creeper even half a cubit long, a bamboo even eight fingers long, grass and so on even a handful." Here, the word "ādi" (and so on) includes muñja grass and pabbaja grass. A single leaf, clay... Whether unworked or five-colored, such as lime, red ochre, and so forth, or by 'etc.' resin, lac, vermilion, and so forth, even the size of a palm fruit, given to the Sangha by anyone, or grown in the Sangha's grass fields, etc., or arisen in a protected and guarded land area, born there, if they are Sangha property and protected, they are not to be divided; that is the meaning. Now, to show what should be divided here, he says "when finished," and so forth. The meaning is: when the work for the Sangha or the cetiya is finished, it is to be divided. Here, however, any heavy property, such as creepers, bamboo, grass, leaves, clay, and so forth, given to the Sangha, or grown in the Sangha's grass fields, etc., and protected and guarded, that which remains after the work for the Sangha and the cetiya is finished, it is permissible to give even for personal use, and because it is light property, it can also be divided. Only that which is protected and guarded for dwellings is heavy property, not other things. In Sri Lanka, at Tumulasoma Vihāra, even the Sangha's cooking-turn palm leaves are sold. Why? Because there is no need for leaves there, all the palaces, etc., are covered with bricks. They say that it is done this way elsewhere too. 329. Now, to show property that must definitely be divided among metalware, and so forth, he says "bowls, etc." Here (Cūḷava. Aṭṭha. 221), by the word 'etc.', metal plates, copper pots, ladles, saucers, collyrium pots, collyrium sticks, ear-wax removers, needles, tongs, scissors, staffs, and so forth, are indeed included. The meaning is that they are indeed to be divided. Both unfinished and finished. "Pādagaṇhaka" means a measure of five Magadhan nāḷis. 331-2. "Permitted to carry" means what can be placed in a basket and carried. "Carved and unfinished" means incomplete. If carved, it is heavy property. But ivory, both uncarved and unfinished, is to be divided. Unfinished bed legs, and so forth, are heavy property. Now, to show earthenware, he says "monk's requisites," and so forth. And monk's requisites such as bowls, plates, pots, and so forth. "Pādaghaṭaka" means pādag... A water pot, a pitcher, and an earthen vessel are to be shared. This is the meaning. Even a cooking pot is to be shared. 333-4. Deer skin and other permissible skins are to be shared. Lion skin and other impermissible skins are heavy goods. However, it is permissible to make them into a ground cover. But sheepskin, being used as a mat, is heavy goods. Now, these five—robes, almsfood, and medicines— are not to be exchanged for their own purposes. But to show that heavy goods are to be exchanged for heavy goods and immovable property for immovable property, and immovable property for immovable property alone, and then used, it is said, "by heavy goods," and so on. There (Cūḷava. Aṭṭha. 321), "by heavy goods" means "one may exchange heavy goods for heavy goods and immovable property." This is the connection. And one should exchange immovable property for immovable property alone, not for heavy goods. This is the intention. Among the five categories, the last three are to be known as heavy goods, and the first two as immovable property. And having done so, one may use it. This means, having exchanged in this way, one may use the permissible goods brought from that. How is this known? For it is said in the Parivāra: "Not to be given away, not to be shared, five were declared by the Great Sage; For one who gives away, for one who uses, there is no offense. This question was considered by the skilled." (Pari. 479) Here, "for one who gives away, there is no offense" is said with reference to the method of exchanging heavy goods for heavy goods and immovable property, and immovable property for immovable property alone. Furthermore, to show that the four requisites produced from that may be used, it is said, "for one who uses, there is no offense." This is the meaning of this verse. "The rest" (Cūḷava. Aṭṭha. 321) means monasteries and so on are not to be shared. The determination of what is not to be shared. The commentary on the explanation of what is not to be shared is finished. 41. Commentary on the Miscellaneous Explanation 335-6. "In a place with a door frame... etc. lying down, one incurs a dukkaṭa." The connection is "by one lying down during the day in such a place." But in a place with a door frame (Pārā. 77; Pārā. Aṭṭha. 1.77), by which Even when surrounded by such, in the open air, or at the foot of a tree, or even in an open courtyard furnished with these characteristics, one lying down must close the door. The meaning is: when there is a discerning person, be it a bhikkhu, or a novice, or even a lay attendant, if any one of them is present. The thought, "This one will watch," is also permissible, but it is not proper to ask only a bhikkhuni or a woman. "Savaseti" means in one's own power, in a place not commonly shared. "Taṃ vinākāraṃ" means without that manner, that is, without the previously mentioned manner of closing the door and making the thought. This is a summary regarding unintentional offenses. 337. "Jewels" means the ten kinds of jewels, such as pearls. "Grain" means the seven kinds of grain. 338. Here, regarding "with beeswax oil or water-mixed oil," if one anoints the hair with beeswax oil, or with water-mixed oil, or with any other altered substance, or if, while performing the act of combing with a comb made of ivory or the like, or with a brush, or with the hand, one anoints with the fingers, there is an offense of wrong-doing for that person. That is the meaning. 339. "Not with one covering" means not with a single covering. "They should lie down" means they should lie down. What is said? If they lie down with one covering, or on one mat, or on one bed, it is not proper; there is an offense of wrong-doing. That is what is said. The connection is: they should not eat from one bowl. 340. The connection is: one should not chew a tooth-stick shorter than four finger-breadths. "More than eight finger-breadths" means more than eight finger-breadths. "Likewise" means one should not chew. One who is not sick should not eat garlic. 341. Whether by those of low status or by those of high status, whether high or low by birth and so on, whether directly, in the manner of "You are an outcast," and so on, or indirectly, in the manner of "There are some outcasts, hunters, fishermen here," and so on, whether an ordained person or an unordained person, without the intention of insult, merely for fun... Speaks with intention, means ill-spoken. 342. Nails, hair, or nasal hair (Cūḷava. 275) Should not be kept long; This is the connection. "Monks, I allow nails to be cut to the measure of flesh" (Cūḷava. 274) And "Monks, I allow (hair) for two months or two finger-breadths" (Cūḷava. 246) Was said. "Not allowed to polish twenty (nails)" - Here, it is not proper to polish even one nail. "Monks, twenty nails should not be polished. Whoever causes them to be polished, There is an offense of wrong-doing (Cūḷava. 274). Monks, I allow only the removal of dirt" (Cūḷava. 274) Was indeed said. Therefore, it is proper to remove only dirt from the nails.