English
to the assembly hall thinking, "I will not keep it in the house, but will place it in the assembly hall," then, when going to the assembly hall, "within arm's reach" means extending one's hand and saying, "Here, I will place this robe," and thus depositing the robe in some shop that is within easy reach for depositing, in the same manner as before, one should dwell in the assembly hall or near the city gate, and not abandon the arm's reach. Here is the decision: First, Thera Phussadeva says: "There is no need to dwell within arm's reach of the robe; it is permissible to dwell anywhere, even within arm's reach of a street, or an assembly hall, or a gate." But Thera Upatissa says: "A city has many gates and many assembly halls, therefore it is not permissible everywhere. But for the street where the robe is placed, and the assembly hall and gate that are in front of it, the arm's reach of that assembly hall and gate should not be abandoned. Only then can one know the condition of the robe." However, if one goes to the assembly hall and deposits it with a shopkeeper, and that shopkeeper takes the robe away and places it in his house, the arm's reach of the street does not protect it; one must dwell within arm's reach of the house. If it is a large house, extending across two streets, whether in front or behind, it is within arm's reach until dawn. should be raised. And having placed it in the assembly hall, it should be raised in the assembly hall, or in front of it, or at the city gate, or within their arm's reach, at dawn. "Unbounded" indicates the non-proximity of that same village. By this method, both the single proximity and the non-proximity should be understood everywhere. In the Pāli text, however, by extracting only one matrix word, such as "a village is called single-proximity" at the beginning, and "an open space is called single-proximity" at the end, the word analysis has been expanded. Therefore, in accordance with that same word, both single-proximity and non-proximity, in terms of bounding and so on, should be understood everywhere. 480-1. "Ovarakā" in "Nivesanādīsu" are merely synonyms for inner chambers. "Hatthapāsā" means within arm's reach of the inner chamber. "Dvāramūle" means at the common house door. "Hatthapāsā" means within arm's reach of the inner chamber or the house door. 482-7. "Udositoti" is a hall for goods like vehicles. From here onwards, the determination should be understood in the same way as stated for a dwelling. "Aṭṭo" is a special four or five-storied lodging with thick brick walls, built to repel opposing kings and so on. "Māḷo" is a square palace with a single pinnacle. "Pāsādo" is a long palace. "Hammiyaṃ" is a palace with a flat roof. 489. "Sattabbhantarāti" here, one "abbhantara" is twenty-eight cubits. If a caravan, while traveling, stops after encompassing a village or a river, and is connected as one with what has entered inside, extending both to this side and that side, then only the caravan's boundary is obtained. If it has entered within a village or a river, and what has entered is inside, then both the village's boundary and the river's boundary are obtained. If it stops having crossed the monastery boundary, and the robe is within the boundary, one should go to the monastery and stay. If the robe is outside the boundary, one should stay near the caravan. If, while traveling, a cart breaks or oxen are lost, and it is cut off in between, then wherever the robe is, there one should stay. should be placed. 490. In the field of one family, "within reach" means within reach of the robe. In the field of different families, "within reach" means within reach of the field's entrance. For an uncircumscribed robe, it is within reach of the robe itself. 491-4. "Dhaññakaraṇa" is called a threshing floor. "Ārāma" is either a flower garden or a fruit garden. In both fields, the decision is similar to what has been stated. A monastery is like a dwelling. "Under the tree, within the shade" means within the area covered by the shade. However, if it is placed in an area touched by the sun under a tree with sparse branches, it is nissaggiya. Therefore, it should be placed in the shade of such a tree's branches or trunk. If it is placed on a branch or a bough, it should be placed in an area touched by the shade of another branch above. The shade of a dwarf tree extends far, and it is permissible to place it where the shade reaches. Here too, "within reach" means within reach of the robe. "In a gameless forest" refers to a gameless forest found in places like the Vindhya forest or on islands in the middle of the ocean, beyond the paths of fishermen. "Seven leagues all around" means seven leagues in all directions from one standing in the middle; by penetration, it is fourteen. One sitting in the middle protects a robe placed at the eastern or western end. However, if at dawn even a hair's breadth goes towards the east, the robe on the western side becomes nissaggiya. The same applies to the other side. During the Uposatha period, the boundary of seven leagues should be purified starting from the bhikkhu sitting at the edge of the assembly. As much as the bhikkhu-saṅgha increases, so too does the boundary increase. 495. "If one uses it without having relinquished it, there is an offense of dukkata." Here, if a striving bhikkhu, having engaged in striving all night, descends into a river at dawn, saying "I will bathe," placing all three robes on the bank, and dawn breaks while he is still bathing, what should be done? If he were to come out and put on the robe If, having not relinquished a nissaggiya robe, one uses it, one incurs a dukkaṭa. Then, if one goes naked, does one also incur a dukkaṭa? No, one does not. For as long as one does not see another bhikkhu and perform the vinaya act, one is in the position of having lost the robe, since those robes are not fit for use. And for one who has lost a robe, there is nothing that is not allowable. Therefore, one should wear one, take two in hand, go to the monastery, and perform the vinaya act. If the monastery is far, and people are moving about on the way, one should wear one, wrap one around, place one on the shoulder, and go. If one does not see fellow bhikkhus in the monastery, they having gone for alms, one should place the saṅghāṭi outside the village, go to the assembly hall with the inner and outer robes, and perform the vinaya act. If there is danger from thieves outside the village, one should wrap it around and go. If the assembly hall is crowded and full of people, and it is not possible to remove the robe aside and perform the vinaya act, one should take one bhikkhu, go outside the village, perform the vinaya act, and then use the robes. If bhikkhus, having given their bowl and robes into the hands of young bhikkhus, are going on a journey, and wish to sleep in the last watch of the night, they should sleep with their own robes within reach. If, while they are going, and the young bhikkhus have not yet arrived, the dawn breaks, the robe becomes nissaggiya, but the dependence does not cease. The same applies if the young bhikkhus are going ahead, and the elders have not yet arrived. The same applies if they miss the path and do not see each other in the forest. But if the young bhikkhus say, "Venerable sirs, we will sleep for a moment and will reach you at such and such a place," and they sleep until dawn breaks, the robe becomes nissaggiya, and the dependence ceases. The same applies if the elders, having sent off the young bhikkhus, sleep. If, seeing a fork in the road, the elders say, "This is the way," and the young bhikkhus say, "This is the way," and they go their separate ways, Having gone without permission, with the rising of dawn, the robes become liable to forfeiture, and the reliance is revoked. If young monks, having left the path, thinking, "we will return before dawn," enter a village for medicine and come back. And for them, while not yet arrived, dawn rises, the robes become liable to forfeiture, but the reliance is not revoked. But if, due to fear of cows or fear of dogs, thinking, "we will go after staying a moment," they go after standing or sitting, and dawn rises in between, the robes become liable to forfeiture, and the reliance is revoked. If, thinking, "we will come back before dawn," for those who have entered a village within the boundary, dawn rises in between, neither do the robes become liable to forfeiture, nor is the reliance revoked. But if, thinking, "let it dawn first," they sit down, even if dawn rises, the robes do not become liable to forfeiture, but the reliance is revoked. And those who, thinking, "we will come back before dawn," go with enthusiasm to a nearby monastery to hear the Dhamma, and for them, right on the way, dawn rises, the robes become liable to forfeiture, but the reliance is not revoked. If, out of respect for the Dhamma, thinking, "we will go only after hearing until the end," they sit down, with the rising of dawn, the robes also become liable to forfeiture, and the reliance is also revoked. By an elder, when sending a young monk to a small village to wash robes, his own robe should be given only after revoking its determination. The young monk's robe also should be caused to be revoked and put away. If he goes unmindfully, having revoked his own robe, the young monk's robe should be taken with trust and put away. If the elder does not remember, and only the young monk remembers, by the young monk, having revoked his own robe, and having taken the elder's robe with trust, he should go and say, "Venerable sir, determine your robe and use it," and his own robe should also be determined. Thus. even with the mindfulness of one, there is release from an offense. The rest is clear in meaning. Regarding the origins and so on, in the first Kathina training rule, non-determination, non-designation, and non-action (are relevant).