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that can be picked up with a handful. Above that (in size) are stones. Crushed gravel is rubble. Potsherds are to be known as kathala. "Second" means not yet grown. "Aforementioned heap" means the described heap of earth and dust. 244. "What kind is that mostly of earth, etc.?" He says, "two parts," etc. "Of which ground" means "of which ground" (feminine). "And in the remaining ones" means "in those mostly of dust, mostly of gravel, mostly of stone, etc." 245. By "Pacittiya," etc., he shows the decision there. "When it has grown, for one who perceives it as grown, in digging, there is a Pacittiya"— this is the connection. "Jāte" means "in the grown part of the ground," or it is a gender inversion, meaning "in the grown (feminine)." "When it has grown, for one who is in doubt, there is a Dukkata"— this is the connection. When it has grown, for one who perceives it as not grown, there is no offense. Similarly, in commanding, there is no offense— this is the application. "Ajātasaññissa" means: the perception "it is not grown" is ajātasaññā; one who has that is ajātasaññī; for him. 246. "By one command, one (offense)" means: if, commanded once, he digs even for a day, for the one who commanded, there is only one offense— this is the meaning. "An offense by word"— this is the connection. "Vācaso" means "that (offense) is by word," meaning "by each word." 247. It should be connected with "Dig this place," etc. "Or light a fire here"— this is the application. "Vattu" (to be proper) is the subject of "na vaṭṭati" (is not proper)— this is the meaning. Or, "Dig this place," etc., this kind of speech is not proper for speaking— this is the meaning. By "having specified," (it means) "Dig a pit, dig a root," etc. It shows that it is permissible to speak without specifying, saying "by this." 248. "Know the pit for this pillar, or make it allowable," and "Know the clay, or bring the clay, or make the clay allowable" – such a statement is permissible, is the connection. "It appears like this" means "such," what is that? The "Give clay" and so on, is the thing to be compared. But "Know the clay" and so on, is the thing compared to. The common characteristic of these, the thing compared to and the thing to be compared, which is called 'allowable,' that is the simile. And so it is said by us in the Subodhālaṅkāra: "The common characteristic of the upamāna and upameyya, that is simile." Otherwise, it would be like a series of letters serving as the upamāna, and the series of letters would be the upameyya. But in a sentence, it should be understood that only the word 'like' indicates the upamāna. 249. It is permissible to disturb earth that is not attached, such as dry mud and so on, and thin mud that can be scooped out, is the connection. Here, by 'mud and so on,' the word 'and so on' includes what is called a water bubble in a place where water has flowed, which moves with the impact of the wind. Scoopable mud means mud that can be scooped out with pots. 250. It should be connected with "a mound that has remained for more than four months" and so on. They produce a mound, a heap of earth like a lump on the ground, therefore they are 'mound-producers.' But here, the excrement raised by them is designated as 'mound-producer.' However, in the books, the reading 'gaṇḍuppādo' (singular) is found. It is not appropriate for that to be the object in "should not disturb." Mūsikukkira means a mouse-heap, a pile of earth dug out and brought outside by mice. Here, 'leḍḍu' in 'leḍḍādi' means a clod of earth cut by a plough in a cultivated field. By the word 'and so on,' it includes mud cut by the hooves of cows. 251-2. And so, in dust fallen near water, on the banks of ponds and so on, and dust clinging to rocks, and dust fallen from a new spout, and anthills risen in the open, and heaps of earth, is the connection. By 'and so' here, on banks and so on, for more than four months... Not disturbing the whole, this is pointed out. It is said that a brick wall is permissible, starting with "mostly." "Mostly talk is here," thus "mostly-talk." "Ground stands here," thus "place." "A place of mostly-talk," in that. The meaning is that a brick wall is like a place of mostly-talk. The meaning is that there is no offense for one who disturbs a wall. "A wall made of bricks" is the compound. 253-5. "Having moved and disturbed the ground to take a pillar, etc." - this is the connection. There, "disturbing" is a personal verb in the instrumental sense; the meaning is "disturbing." Otherwise, how would there be a nominative case here? The nominative would be if "being" were said. And there is no one expressed by "to take" and other "tuṃ" suffixes. When the "tuṃ" suffix is in the sense of 'being', then nothing is expressed. Thus, in "is not permissible," the agent of the main verb is different, as stated below, and so everywhere. But if it is in the instrumental sense, then "having moved here and there, by disturbing the ground, it is not permissible to take a pillar, etc." - this is very suitable. "By a stream" means by a stream of urine. "To make uneven ground even, to rub with brooms" - this is the construction. "Uneven" means an uneven place. "I will show the path" - "by breaking the ground to walk" - this is the connection. "Breaking" means by breaking. "Or a person with an itch disease to rub limbs on banks, etc." - this is the construction. "A person with an itch disease" means by a person with an itch disease. The particle "ca" is for emphasis. 256-7. "For one with a pure mind" means for one with a mind purified by the absence of intention to break the earth. 258. "When there is no fuel for fire, or no fuel in a pot, or on a brick, to drop fire, or when there is no control, to drop it on the ground, is permissible" - this is the connection. "Fuel" is firewood. "Not fuel" is "no fuel," in that. "Control" is mastery. Indeed, the lexicon says, "Control in mastery, in dependence." "No control" is "avaso," in that, the meaning is "no mastery." It is permissible to make fire by giving fuel right where it fell. And to give fire to dry stumps, dry trees, etc., is not... is allowable. But if one gives (it, thinking) "I will go after extinguishing it before it reaches the ground," it is allowable. Afterwards, one cannot extinguish it, and since it is beyond one's power, there is no offense. Even to say "Drop it on the ground" is not allowable. The explanation of the section on the ground is finished. 35. Explanation of the section on requisites. (The connection is that) it is not allowable to sew a parasol inside and out with five-colored threads, nor to cut leaves into shapes like mountain peaks, half-moons, and so on. "Parasol" means a parasol made of palm leaves. "Mountain peak" means a makara-tooth shape; by the word "etc." other similar decorative shapes are included. "Ghaṭaka" means a knob made like those on house pillars. "Stick" means the parasol stick. "Line" means a line made here and there. "Similar" refers to what is indicated by "long". "At the base" means at the root. (The connection is that) it is allowable to sew a parasol with one color for durability, or to bind a frame. "To sew" means to sew inside and out. "With one color" means with one color like blue, etc. "Frame" means the frame of spokes that holds the parasol stick. "For durability" indicates that it is not for the purpose of ornamentation. (The connection is that) a line on the stick for binding is allowable. "To bind" means to hold the parasol canopy with ropes and bind it so that it does not move due to wind. "Line" means a line made by carving, like a ring. "Is allowable" means that even if one does not bind it, it is allowable because it is a suitable place to bind with ropes. (The connection is that) it is not allowable on a robe, at the edge, or at the end of a strip, or a braid, or a chain, or any other needlework decoration, or a kappabindu decoration like a pāḷikaṇṇika, etc. "At the edge" means at the border of the robe; it is said to be the hem. "At the end of a strip" means at the tip of a strip; this is said referring to the place where two strips are joined. "Braid" means sewing in the shape of a varaka-head. "Chain" means sewing in the shape of a cat's collar. "Any other needlework decoration" means any other needlework modification made for the purpose of decorating the robe. (From the) Commentary. But it is generally said, "A hundred-footed pattern or any other needlework alteration is not permissible." However, because it is stated in the commentary, "Sewing a hundred-footed pattern with various threads to adorn the robe, or attaching an 'incoming strip', or making any other needlework alteration, all are not permissible," therefore, whether with various colors or with one color, what is said refers to needlework alterations made for adorning the robe. Thus, it is our opinion that even a hundred-footed pattern may be sewn to strengthen the torn parts of robes. By the word 'pāḷi' and the word 'kaṇṇikā', with the elision of the word 'kappa' or by metaphor, 'pāḷikappa' and the like are understood. 'Pāḷi' and 'kaṇṇikā' are 'pāḷikaṇṇikāyo', this is the analysis for "that which has these and other similar things as its beginning." There, 'pāḷikappa' is made so that it shines like a row of dots in the form of a 'nīlāvaḷi' (a kind of necklace) and so on. Similarly, 'kaṇṇikakappa' is made by showing a cluster of dots somewhere. 263. "Gaṇṭhipāsakapaṭṭā" are strips to be placed at the resting place of the knot and the loop. Here, regarding "is permissible," by taking "gaṇṭhipāsakā" (knots and loops), the statement "only square ones are permissible" should be construed by reversing the meaning. "Agghiya" is sewing in the shape of a pagoda. "Muggaro" is sewing in the shape of a club, making it uniform at the base and at the top. "Vikāra" (alteration) is 'vikāro', stated with a gender inversion. "Here" means on the 'gaṇṭhipāsakapaṭṭā'. 264.