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this is the proper time therein.” Thus this training rule was laid down by the Blessed One for the bhikkhus. 362. Now at that time, many bhikkhus, while making robes in the open air, were covered with dusty wind. And the sky was drizzling a little. The bhikkhus, feeling remorse, did not bathe, and lay down with wet bodies. Their robes and lodgings were also soiled. They reported this matter to the Blessed One… “I allow, monks, to bathe within half a month during windy and rainy weather. And thus, monks, you should recite this training rule: 363.“Should any bhikkhu bathe within half a month, except at the proper time, it is an offense of expiation. Therein this is the proper time: one and a half months remaining of the hot season, and the first month of the rainy season— these two and a half months are the hot season, the season of discomfort, the time of illness, the time of work, the time of journeying, the time of windy and rainy weather— this is the proper time therein.” 364.“Should any” means whoever, whatever kind… “bhikkhu” means… in this context, “bhikkhu” is intended. “Within half a month” means less than half a month. “Should bathe” means bathes with powder or with clay; for each attempt, there is an offense of wrong-doing. At the completion of the bathing, there is an offense of expiation. “Except at the proper time” means excluding the proper time. “Hot season” means one and a half months remaining of the hot season. “Season of discomfort” means the first month of the rainy season. “These two and a half months are the hot season, the season of discomfort”—one should bathe. “Time of illness” means when one is not comfortable without bathing. “Time of illness”—one should bathe. aṃ. The time for work means that even the monastery enclosure is swept. "It is time for work," one should bathe. The time for a journey means, "I will go half a league," one should bathe. While going, one should bathe. Having arrived, one should bathe. The time for wind and rain means that monks are covered with dusty wind, or two or three drops of water have fallen on the body. "It is time for wind and rain," one should bathe. 365. If, in less than half a month, he perceives it as less, and bathes outside the proper times, there is an offense of pācittiya. If, in less than half a month, he is doubtful, and bathes outside the proper times, there is an offense of pācittiya. If, in less than half a month, he perceives it as more, and bathes outside the proper times, there is an offense of pācittiya. If, in more than half a month, he perceives it as less, there is an offense of dukkaṭa. If, in more than half a month, he is doubtful, there is an offense of dukkaṭa. If, in more than half a month, he perceives it as more, there is no offense. 366. There is no offense at the proper times, if one bathes for half a month, if one bathes for more than half a month, if one bathes while going to the other side, in all frontier regions, in times of danger, for one who is insane, for one who is the first to commit the act. The training rule on bathing, the seventh, is finished. 8. The training rule on discolouring 367. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. At that time, many monks and wanderers were traveling from Sāketa to Sāvatthī. On the way, robbers came out and robbed them. Royal officers from Sāvatthī came out, seized the robbers with their goods, and sent a messenger to the monks: "Come, venerable sirs, identify your own robes and take them." The monks could not identify them. They complained, grumbled, and criticized: "How is it that the venerable sirs cannot identify their own robes!" The monks heard those people complaining, grumbling, and criticizing. Then those monks reported this matter to the Blessed One. They reported. Then indeed the Blessed One, on this occasion, on this matter, having assembled the community of bhikkhus, having given a talk on Dhamma suitable and appropriate for the bhikkhus, addressed the bhikkhus: "Therefore, bhikkhus, I shall lay down a training rule for the bhikkhus based on ten advantages – for the excellence of the Sangha, for the well-being of the Sangha… (and so on)… for the establishment of the True Dhamma, for the support of the Discipline. And thus, bhikkhus, you should recite this training rule – 368. "When a bhikkhu obtains a new robe, one of the three discolourations should be applied – blue, or mud-colour, or blackish-brown. If a bhikkhu, without applying one of the three discolourations, uses a new robe, there is an offence of expiation." 369. "New" means that which is not yet made allowable. "Robe" means one of the six kinds of robes. "One of the three discolourations should be applied" means it should be applied even with the tip of a blade of kusa grass. "Blue" means two kinds of blue – bronze-blue, palasa-blue. "Mud-colour" means that which is watery. "Blackish-brown" means anything that is blackish-brown. If a bhikkhu, without applying one of the three discolourations, even with the tip of a kusa grass blade, uses a new robe, there is an offence of expiation. 370. If, not applied, he perceives it as not applied and uses it, there is an offence of expiation. If, not applied, he is doubtful and uses it, there is an offence of expiation. If, not applied, he perceives it as applied and uses it, there is an offence of expiation. If, applied, he perceives it as not applied, there is an offence of wrong-doing. If, applied, he is doubtful, there is an offence of wrong-doing. If, applied, he perceives it as applied, there is no offence. 371. No offence if he applies it and uses it, if the allowance is lost, if the opportunity for making it allowable is past, if the allowable is mixed with the unallowable, in a bolt, in a draft, in equipment, insane for the first offender. The training rule concerning disfigurement, the eighth, is finished. 9. The training rule concerning designation 372. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. At that time, the Venerable Upananda the Sakyan son, having himself designated a robe for his brother's co-resident monk, used it without having it returned. Then that monk told the bhikkhus about this matter—"Friends, this Venerable Upananda the Sakyan son, having himself designated a robe for me, uses it without having it returned." Those bhikkhus who were of few desires...pe... they complained, grumbled, and criticized—"How can the Venerable Upananda the Sakyan son, having himself designated a robe for a bhikkhu, use it without having it returned?"...pe... "Is it true, Upananda, that you, having yourself designated a robe for a bhikkhu, use it without having it returned?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him...pe... "How can you, foolish man, having yourself designated a robe for a bhikkhu, use it without having it returned? This, foolish man, is not for the conversion of the unconverted...pe... And thus, bhikkhus, you should recite this training rule: 373. "Should any bhikkhu, having himself designated a robe for a bhikkhu, or a bhikkhunī, or a female trainee, or a novice, or a female novice, use it without having it returned, it is a pācittiya." 374. "Should any" means whoever, whatever kind...pe... "bhikkhu" means...pe... in this context, "bhikkhu" is intended. "For a bhikkhu" means for another bhikkhu. "Bhikkhunī" means one who has received the full ordination in both Sanghas. "Female trainee" means one who has trained for two years in the six rules. "Novice" means one who observes the ten training rules. "Female novice" means one who observes the ten training rules. "Having himself" means having designated it himself. "Robe" means any of the six kinds of robes. Any robe subject to designation, the last one. Designation is of two kinds: direct designation and indirect designation. Direct designation is: "This robe I designate for you, or for so-and-so." Indirect designation is: "This robe I give to you for the purpose of designation." Then he should be asked: "Who is your friend or acquaintance?" "So-and-so and so-and-so." Then he should be told: "I give it to them; use their property, or dispose of it, or do with it as you see fit." Non-redesignation means that which was not given back to him, or he uses it without his trust, there is an offense of pācittiya. 375. If, in a case of non-redesignation, he perceives it as non-redesignation and uses it, there is an offense of pācittiya. If, in a case of non-redesignation, he is in doubt and uses it, there is an offense of pācittiya. If, in a case of non-redesignation, he perceives it as non-redesignation and uses it, there is an offense of pācittiya. If he determines it or disposes of it, there is an offense of dukkaṭa. If, in a case of redesignation, he perceives it as non-redesignation, there is an offense of dukkaṭa. If, in a case of redesignation, he is in doubt, there is an offense of dukkaṭa. If, in a case of redesignation, he perceives it as redesignation, there is no offense. 376. No offense if he himself gives it, or if he uses it trusting him, for one who is insane, for the first offender. The ninth training rule concerning designation is finished. 10. The training rule concerning hiding robes 377. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time the group of seventeen monks had no requisites at hand. The group of six monks hid the bowls and robes of the group of seventeen monks. The group of seventeen monks said to the group of six monks: "Friends, give us our bowls and robes!" The group of six monks laughed; they cried. The monks said: "Friends, why are you crying?" "Friends, these six-group monks... “The group-of-six bhikkhus hide away our bowl and robe.” Those bhikkhus who were of few wishes…