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166
S. B. DEO Those who were young and stout (thirasanghayaņe) were allowed to use only one pot. In order to acquire such a pot, nobody was allowed to go beyond a distance of half a yojana (addhajoyaņamerāö).145
Other rules regarding the seeking of pot, the unfit bowl and the way of approaching the householder were the same as in the case of clothes.146
As in the case of clothes, so in accepting a pot the monk imposed limits on himself under special vows which restricted his choice of the bowl pertaining either to the donor, or to the type of the bowl or the way in which it was given.147
It seems that the pots which were used at the time of renunciation were sold in shops (kuttiyāvana). 148
Kambala :
This was a blanket used by the monks to cover themselves either as a protection from cold, or as a cover while sleeping.149 No other details are to be found about it.
Pāyapuñchana :
This was a broom and is equated by the commentators with the rajoharaņa. 150 It was used in wiping lightly the places over which the monk wanted to sit, stand or lie down, so that living beings may not get killed.151
Its bristles were made out of five kinds of material-either of the hair of a goat (uņņië), or that of the camel (uțțite), or of hemp (sānate), or of pounded grass (paccāpicciyate), or of the pounded muñja grass (muñjāpiccite).152 Its handle was made of wood (dāru),153
Other articles, besides these principal four, were the following:
145. Acar. II, 6, 1, 1. 146. Ibid. II, 6, 1, 1-9 (pp. 166-68). 147. Thān. 251b. 148. Nāyā. p. 29.
149. Than. comm. p. 339a: but more than that it was an article with which the internal and external dirt was wiped. Internal in the sense that with the rajoharana the monk showed kindness to beings and was thus free from the dirt of the thoughts of himsā.
150. Bhag. p. 374b. 151. Thăn comm. p. 305a; Nāyā. p. 29 (text); Bhag. p. 374b. 152. Thān. p. 338b. 153. Ibid, comm. p. 339a, v. 3.
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