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S. B. DEO
made or purposely fashioned (saparikamma) for the sake of the monk were not to be used.366
Coverings and Bed-sheets:
The kambala or the blanket was used, as we have already seen, in the period of the Angas also. Besides this, the Oghaniryukti mentions other articles. They were called 'paṭṭakas'. Both the santhara and the uttarapatta were three and a half hands in length, and one hand and four angulas in breadth,367
The 'abhyantaranisadyapaṭṭaka's was a piece of cloth which was spread over the blanket (kambala) with a view to save lice (satpadi), etc. from getting crushed in between the body and the kambala. This piece was made of cotton (khomiya) and was one hand in breadth. It had no threadends (dasika).
The purpose of these pattakas was to save the living beings as well as to save one's body from dust, etc.
Use of Skins (camma):
The monks were allowed to possess "untanned" (salomäïm: hairy) skins. They were to use these only for one night but not for many nights. They were not allowed to possess or obtain complete (kasina) pieces of skins but only incomplete ones. Moreover new skins were not to be accepted but only those which were used (paribhutte)."
In contrast to this, however, we find that another Chedasútra, the Nisitha,370 forbids the monks and the nuns to use these untanned skins. The Oghaniryukti permits a monk to cover his body with skin (katti) to save himself from fire,371
Pidhaga (Seat):
This does not occur in the list of requisites as given in the Oghaniryukti. But, as we have already seen, it was one among the group of four articles described in the Angas as "pidhaphalagasejjäsanthāraya" so often.
366. Ibid., 5, 60-62.
367. Ogha-N. 723.
368. Ibid., 724-5.
369. Brh.kalp. 3, 3-6. 370. 12, 5.
371. Ogha-N. 39; so also shoes in fire: Ibid.
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