English
Here is the measure: in width, the distance between two corners at three corners is a span and four fingers; in the middle, a fist-cubit; in length, one and a half cubits or two cubits. By "uses," it indicates that for one who makes or causes to be made, there is a pācittiya offense of cutting somewhere. 190. On a Dhamma seat, and at the head of a meal, and also in a house, when the three kinds of chairs and so on are remaining, if it is a layman's property, a layman's article, it is permissible to sit – this is the implied meaning and word connection to be understood. By "layman's property," it also implies that which belongs to the Sangha. "I allow, monks, except for three: a chair, a sofa, a mattress, a layman's article" (Cūḷava. 314) – this is said in general. However, due to the general meaning being established even in particular cases, chairs and so on... Here, regarding "ittayā" on the Dharma seat, the meaning should be taken by connecting it with "āsandi" and so on, and the rest. For in the Commentary it is said (Cūḷava. Aṭṭha. 320): in the Pāli sequence beginning "āsandi, pallaṅka, gonaka", having omitted the first two (items) "āsandi" and so on, "Gonaka and so on are not suitable to be spread and used on beds and chairs in a monastic dwelling or a personal dwelling. But on a Dharma seat, they are allowed in a way that is not like a layperson's (use). Even there, it is not suitable to lie down." Bhattagga is the place for offerings in the monastery. But a Dharma seat is anywhere. "Ghare" means inside the house. "It is allowed to sit" indicates that "it is not suitable to lie down." Saṅkhepa means shortening, putting inside. The compound "saṅkhepo assa sayanassa" (his bed's shortening) refers to a ground-covering. On that ground-covering, from the ground-covering that is folded away, it should be understood as just a ground-covering. And "to lie down" means having spread one's own allowable covering, both to lie down and to sit. For it is said in the Commentary (Cūḷava. Aṭṭha. 324): "A prepared ground, or a ground-covering bed/seat, or a monastic bed/chair, should be lain upon only after spreading one's own covering." And this is a characteristic statement regarding the use of āsandi and so on, when they are made otherwise. For it was said by the Blessed One (Cūḷava. 320): "Monks, I allow you to cut off the legs of a long chair and use it, to break the cross-bars of a couch and use it, to unravel a mattress and make a pillow, and to make the rest into a ground-covering." 191. "Four-cornered seats and... (etc.)... five-limbed and high-legged are allowable." The words should be connected by inverting their meaning, or the connection should be understood by "allowable." There, the compound "four-cornered seats" means "those seats whose four parts are corners." The compound "seven-limbed" means "whose seven limbs are by means of three backrests and four legs." "Five-limbed" (means) by means of one backrest. But because the separate allowability of four-cornered seats has been stated, the seven-limbed and so on... are understood as long. Since in Pāli "bhattagga" (refectory) is indicated as a single compound, and for things indicated as a single compound there is either simultaneous occurrence or simultaneous cessation, by this the refectory is also included. The word "eva" (only) is used in an inappropriate place, therefore the connection is: "padded beds and chairs are suitable to sit on only in the house or in the refectory." In this regard, the Pāli text is: "At that time, people would arrange padded beds and chairs in the refectory, inside the house. The bhikkhus, feeling scrupulous, would not sit on them. They reported this matter to the Blessed One. 'I allow, bhikkhus, to sit on lay-made things, but not to lie down on them.'" (Cūḷava. 314). For one who makes or causes them to be made, there is an offense of expiation involving tearing them up. 192. The analysis is: "A robe of which one of the six suitable robes is the skin." The five cushions are said to be five kinds, counting rags and cotton, etc. "Everywhere" means everywhere, such as in monasteries, on beds, and on chairs. 193. The three kinds of cotton are cotton from the silk-cotton tree, etc., from milk-vines, etc., and from grasses like eraka, etc. The cushion-filling is the five kinds of cushion-filling, such as rags. "And this whole thing" refers to the hair of animals and birds. By the word "miga" (animal), all four-footed creatures like lions, etc., are included, and by the word "pakkhī" (bird), all birds like swans, peacocks, etc., are included. Now, if the hair of animals and birds is also included within the word "bhisigabbha" (cushion-filling) which contains "uṇṇa" (wool), then there would be a fault of redundancy in mentioning them separately, wouldn't there? No, there is no fault, because there is the purpose of distinguishing the rejection of human hair. Now, even so, is it not still a fault, since it is understood that this same cushion-filling is meant for pillows, as it is stated above the cushion-fillings, "human hair and wool," etc.? It is true, but still there is no fault, because there is freedom to use a word for an understood meaning. It should be connected by rephrasing: "except for cotton, allowed in mats." They say that a mat (masūraka) is a cushion made of animal skin. 194. Human hair in wool, and pure tamālaka leaves, and flowers, and An unexamined seat is not to be obtained. By "human hair," it is shown that here it is not merely sheep's wool, but also the hair of birds and quadrupeds, both permissible and impermissible kinds of flesh. "Flowers" means flowers like priyangu and bakula. By the word "tamālaka" itself, metaphorically taking the leaf, it is called "tamālaka." "Unexamined" means uninspected. What kind should be examined, and what kind should not be examined? That which is definitively known should not be examined; the other should be examined by touching it with the hand. The description of the exposition on impermissible sleeping places is finished. 26. Description of the exposition on sitting together 195. The connection is that a single seat with a three-year interval is permitted for bhikkhus. There, sitting for two on one seat, such as a couch, is one seat. The 'ma' syllable is for euphonic conjunction. What kind? He says "with a three-year interval." "Tivassantaro" means "having an interval of three years." A bhikkhu who is older or younger by two years, or who has such an interval, is "tivassantara," meaning "having a three-year interval." But for one who is older or younger by one year, or of the same year, there is no need to speak of such an interval. Or "tivassantara" is a word used in the sense of an instrument, meaning "with a three-year interval." This is supported by "seven years," etc. 196. The connection is that the Sage permitted it. "By all" means with all, whether sitting together or not sitting together. 197. He shows a long seat with "end," etc. The connection is that what is sufficient for three to sit on, that is a long seat. "End" means the last part. But showing that those sitting together may sit on a short seat, he says "on a couch," etc. In all cases, doing it improperly is a dukkata (wrongdoing). The description of the exposition on sitting together is finished. 27. Description of the exposition on non-communion 198. "Expelled" means one who is counted as having non-communion due to an act, for not seeing an offense, for not making amends, for evil With that view not relinquished, he is suspended. "Not fully ordained" means a probationer, a novice monk, a novice nun who has renounced the training, is considered not fully ordained. "One whose roots are cut" means one who has committed a grave offense. Among the suspended ones, with the view arisen, "These are speakers of Dhamma," his communion is different, thus he is of different communion. He is considered a follower of the suspended, one whose view makes his communion different. Those gone out from the boundary are outside the boundary. Both within the boundary and outside the boundary. Even if he stands within arm's reach there, he is of different communion due to the boundary, standing outside the boundary. One standing in the air, in the sky, is called "standing in the air" by the addition of 'bindu'. In that regard, by "and different communion," etc., even in a collective compound, sometimes the neuter gender deviates, so there is no neuter gender, as in "path and non-path." One act, one purpose, one training: this three-fold state is called communion. For whom that is not, they are without communion. These are to be avoided by being kept outside arm's reach. Indeed, among these, when there are the three kinds of suspended ones, for one performing an act like Uposatha, there is an offense of expiation; for others, a minor offense. The explanation of the exposition on non-communion is finished. 28. Explanation of the Exposition on Acts 199. An improper act by a faction, and an improper act by the whole (Sangha), and a proper act by a faction, and a proper act by the whole (Sangha) — these are the four kinds of acts, so it is said. Therein, "an improper act by a faction" means an improper act to be done by a faction of the Sangha. This method applies everywhere. And "faction" means a group. And that (group) in acts requiring four (monks) etc., is intended here by the non-presence of as many as are eligible for the act, by not bringing the consent of those eligible for consent, or by the objection of those present, or by even one of these. "Improper act" — here, "Dhamma" (proper procedure) means as in "If, monks, in an act with a second declaration, one performs the act with one declaration, and does not recite the motion, it is an improper act" (Mahavagga 387), etc., by only one motion, similarly by two motions, or by only one formal proclamation, similarly by two formal proclamations,