English
Here, non-revocation is the only distinction. The rest is everywhere as stated. The explanation of the Udosita training rule is finished. 3. Explanation of the Third Kathina Training Rule 497. "At that time" refers to the third Kathina training rule. There, "having lifted it up, he repeatedly rubs it" means: thinking "when the creases are gone, this will be large," he sprinkles it with water, tramples it with his feet, lifts it up with his hands, raises it, and rubs it on his back. When it dries in the sun, it is still only its original size. He does so again. Therefore it is said: "having lifted it up, he repeatedly rubs it." The Blessed One, seeing him thus toiling while seated in the Perfumed Chamber, went out and proceeded there as if wandering for alms in the monastery. Therefore it is said: "The Blessed One saw..." and so on. 499-500. "Eleven months" means the remaining eleven months, excluding the last month of Kattika. "Seven months" means the remaining seven months, excluding the month of Kattika and the four months of winter, making five months. "Given at the right time, having been designated" means given to the Sangha, having designated it as "this is an untimely robe," or given to an individual, saying "I give this to you." "From the Sangha" means it might arise from the Sangha according to one's allotted share. "From a group" means they give to a group, saying "we give this to the Suttanta group, this to the Abhidhamma group," and so on. Then it might arise from a group according to one's allotted share. "If there is no completion" means if there is no completion, that is, if the robe of determination, which is being made, is not sufficient, if that robe is not of that much, it would be deficient—that is the meaning. In phrases like "there is expectation from the Sangha," it means there is an expectation from the Sangha or from a group, thinking "on such and such a day, the Sangha will receive robes, the group will receive them, and then a robe will arise for me." Sent by relatives for my robe, sent by friends, they will come and give robes – thus there is an expectation from relatives or from friends. Or a rag-robe – here, it should be understood that there is an expectation, "I will get a rag-robe." Or with one's own wealth – with one's own wealth such as cotton thread, or there is an expectation, "I will get it on such and such a day" – this is the meaning. If he keeps it beyond that, even with an expectation – if he keeps it beyond the maximum of a month, it is an offense entailing relinquishment (nissaggiya pācittiya) – this is the meaning. However, without saying this, because when an expected robe arises in the interim, an expected robe that arises up to the twentieth day from the day the original robe arose makes the original robe its own property; beyond that, the original robe makes the expected robe its own property. Therefore, to show that distinction, the word-division beginning with "on the day the original robe arose" was stated, and that is for clarity. When the original robe arises of a different kind – if the original robe is fine, and the expected robe is coarse, they cannot be joined. And if there are remaining nights, and the month is not yet complete, the robe should not be made by force against one's will. One should make it within the time limit only after obtaining another expected robe. The expected robe should also be designated as a supplementary cloth. Then, if the original robe is coarse, and the expected robe is fine, one should designate the original robe as a supplementary cloth and keep the expected robe itself as the original robe. That then receives the month's allowance; by this method, it is permissible to keep making one another the original robe for as long as one wishes. The rest is clear. The origins, etc., are similar to the first kathina. The explanation of the third Kathina training rule is finished. 4. Explanation of the training rule concerning old robes. 503-5. At that time – the training rule concerning old robes. Therein, "up to the seventh generation of grandfathers" – the father's father is the grandfather; the grandfather's generation is the grandfather's generation. Generation end It is called the measure of life. And this is merely a designation. But in reality, the grandfather is the grandfather generation. From there upwards, all ancestors are included by the term 'grandfather'. Thus, up to the seventh person, whoever is unrelated, is said to be unrelated up to the seventh ancestral generation. And this is merely an introductory statement. However, from the saying 'from the mother or from the father', it should be understood that the paternal grandfather's generation, the paternal grandmother's generation, the maternal grandfather's generation, the maternal grandmother's generation, and their brothers, sisters, nephews, nieces, sons, grandsons, and so on, all are included here. Here is the detailed explanation: Father, father's father, his father, his father's father, and so on, up to the seventh generation. Father, father's mother, her father and mother, brother and sister, sons and daughters, and so on, both upwards and downwards, up to the seventh generation. Father, father's brother, father's sister, father's sons, father's daughters, and their sons and daughters in succession, and so on, up to the seventh generation. Mother, mother's mother, her mother, her mother's mother, and so on, up to the seventh generation. Mother, mother's father, his mother and father, brother and sister, sons and daughters, and so on, both upwards and downwards, up to the seventh generation. Mother, mother's brother, mother's sister, mother's sons, mother's daughters, and their sons and daughters in succession, and so on, up to the seventh generation. Whoever is related neither by maternal connection nor by paternal connection, this one is called 'unrelated'. Ordained by the eight-fold Vinaya procedure, with a ñatti-cattuttha kamma in the bhikkhuni Sangha, and a ñatti-cattuttha kamma in the bhikkhu Sangha, in both communities. "Even once worn, even once covered," means dyed and made suitable, worn or covered even once. At least, if one has gone on a journey by placing it on the shoulder or on the head for use, or has lain down making it a pillow, this too is an old robe. But if one lies down having placed it under a mat, or lifts it with hands, making a canopy in the air, and walks without it touching the head, this... "It is not for use," it is said in the Kurundi. "Washed, it is to be relinquished." Here, a nun, thus instructed, prepares the oven for washing, gathers firewood, makes a fire, brings water. As long as she is washing it and has not yet lifted it out, for each action of the nun, there is a dukkata for the bhikkhu. As soon as it is washed and lifted out, it is to be relinquished. If, thinking it is not well-washed, she pours water on it again or washes it again, as long as it has not reached completion, for each action, there is a dukkata. The same method applies to dyeing. Indeed, having poured dye into a dyeing vat, as long as she is dyeing the robe once, before that, whatever she does for dyeing, or afterwards, re-dyes it, in all cases, for each action, there is a dukkata for the bhikkhu. Thus, the method should be understood for beating as well. 506. "He causes an unrelated woman, perceiving her as unrelated, to wash an old robe." Even if he does not say, "Wash this," but rather, making a bodily gesture for washing, gives it into her hand, or places it at her feet, or throws it upon her, or sends it into the hands of a female trainee, female novice, male novice, lay follower, heretic, etc., or throws it into the vicinity of one washing at a river ford, standing within twelve cubits, it is considered as having been caused to be washed. But if he places it outside the vicinity, and she washes it and brings it, there is no offense. If he gives it into the hand of a female trainee, female novice, or female lay follower for washing, and she, having received ordination, washes it, there is an offense. If he gives it into the hand of a lay follower, and he, having changed gender, gone forth among nuns, and received ordination, washes it, there is an offense. The same method applies if it is given into the hand of a male novice or a bhikkhu, upon a change of gender. In "causes to be washed, causes to be dyed," etc., by one act, it is to be relinquished; by the second, a dukkata. For one who causes all three to be done, by one, it is to be relinquished; by the remaining two, two dukkatas. Since there is no escape for one who causes these washings, etc., to be done in sequence or out of sequence, therefore, three tetrads are stated here. Even if, when it is said, "Dye and wash this robe, then bring it," that bhikkhuni first washes and then dyes, it is still an offense of relinquishment and wrong-doing. Thus, in all cases of reversed instructions, the method should be applied. But if, when it is said, "Wash and bring it," she washes and also dyes, the offense is due to the washing instruction, there is no offense in the dyeing. Thus, in all cases of doing more than instructed, no offense should be understood by the characteristic of "she washes without being told." But one who says, "Whatever needs to be done with this robe, all of it is your responsibility," in one utterance incurs many offenses. "Doubtful about a non-relative," "perceiving a non-relative as a relative" - these terms also should be understood in detail according to the three sets of four that have been stated. "One ordained in one part" means: for one who causes a bhikkhuni ordained by bhikkhunis to wash, there is a wrong-doing. But for one ordained by bhikkhus, it is just as the case stands. Those ordained by bhikkhus are the five hundred Sakyan women. 507. "She washes without being told" means: one who, having come for instruction or advice,