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seeing a soiled robe, takes it from where it was placed, or has it brought by saying, "Give it, venerable one, I will wash it," and washes, dyes, and beats it – this is called "she washes without being told." Also, one who, having heard a bhikkhu instructing a young person or a novice, "Wash this robe," says, "Bring it, venerable one, I will wash it," and washes it, or takes it temporarily, washes it, dyes it, and returns it – this is also called "she washes without being told." "Other requisites" means: if one causes to wash any other requisite such as a shoe-bag, a bowl-bag, a shoulder-strap, a waist-band, a bed, a chair, a cushion, a mat, etc., there is no offense. The rest here is clear in meaning. Regarding its origins and so forth, this training rule has six origins, is an action, not released by perception, without intention, an offense by injunction, a bodily action, a verbal action, of three intentions, of three feelings. The commentary on the training rule concerning old robes is finished. 5. Commentary on the training rule concerning the acceptance of robes. ṇanā 508. At that time is the training rule concerning the acceptance of robes. Therein, "Returned from the almsround" means returned from the almsround. "Went to Andhavana" means when the training rule was not yet laid down, she went to Andhavana. "Performed an act" means performed an act of thievery, it is said that she took others' property by breaking into houses and so on. "Chief of thieves" means the leader of thieves. It is said that he knew the elder nun before, therefore, going before the thieves, when he saw her, he said, "Do not go this way, all of you come this way," and taking them, he went by another path. "Emerged from absorption" means the elder nun, it is said, emerged from absorption at the appointed time. And he, at that very moment, spoke thus, therefore she heard it, and having heard it, she thought, "There is now no other ascetic or brahmin here apart from me," and she took that meat. Therefore it is said – "Then the bhikkhunī Uppalavaṇṇā," and so on. "Left behind" means remaining, left over, the meaning is that when it was her turn for the monastery, she alone remained in the monastery. "If you would give me an undergarment" – why did he say this? Seeing a fine, thick, smooth undergarment, out of greed, moreover, her greed for the undergarment was slight, but for the elder nun, having attained the peak of her share of merit, he thought, "I will see her bodily perfection," and generating perverse greed, he spoke thus. "Last" means being the very end of the five robes, the last, the final. It means that there is no other robe that has been determined or put aside by some other means, thus he spoke only in terms of wearing the five robes as permitted, not out of greed, for there is no greed in those whose defilements are destroyed. "Being squeezed" means showing a simile, being strongly squeezed. "Having given the undergarment, she went to the lodging" means having put on the saṅkaccika, so that his desire would not be fulfilled, she showed it only in her palm and went away. 510. Why did they complain when she did not accept the exchange robe? "If the venerable one has not even this much trust in us, “How shall we live?” being distressed by helplessness. I allow, monks, for these five, meaning, I allow these five co-religionists, who are equal in faith, equal in virtue, equal in view, to take a reciprocal exchange. 512. In the attempt, a dukkata, meaning, in stretching out the hand to take, and so on, a dukkata. By receiving, meaning, by accepting. And there, whether one gives by hand, or places it at the foot of the bed, or throws it up, if he approves, it is considered taken. But if he accepts it in the hands of a female trainee, a novice, a female novice, a male lay follower, a female lay follower, and so on, there is no offense. When one is teaching the Dhamma, all four assemblies bring robes and various defilement-removing cloths and place them at the foot of the bed, or stand within the precinct and throw them, or throw them having left the precinct. Whatever belongs to the bhikkhunis there, if one takes it without a reciprocal exchange, there is an offense. But if they are thrown at night, and it is not possible to know, “This is for a bhikkhuni, this is for others,” it is said in the Mahāpaccari and Kurundi that there is no need for a reciprocal exchange, but that does not accord with the state of being unintentional. If a bhikkhuni gives a rain-residence robe, a reciprocal exchange must be made. But if she places it in a rubbish heap, and so on, thinking, “They will take a rag-robe,” it is permissible to take it having determined it as a rag-robe. 513. For a non-relative, with the perception of a non-relative, it is a tikapācittiya. From one ordained together, meaning, if one takes from the hand of one ordained by bhikkhunis, it is a dukkata; but if from one ordained by bhikkhus, it is a pācittiya. 514. With a small thing or a large thing, meaning, if one causes a valuable robe to be bought with a robe of little value, or with a sandal-bag, a bowl-bag, a shoulder-strap, a waist-band, and so on, and accepts the robe, there is no offense. But in the Mahāpaccari, it is said, “even with a piece of myrobalan.” With a large thing or a small thing, this should be understood as the reverse of what was stated. Other requisites, meaning, a bowl-bag, Whatever is the measure of the last robe subject to determination, even a cloth strainer is not allowable. Whatever is neither subject to formal resolve nor subject to determination, all of that is allowable. Even if it is a lotus-root skin the size of a bed, it is indeed allowable; what then to speak of bowl-bags and so on? The rest is clear in meaning. Among the origins and so on, this has six origins, is both an action and a non-action, not released by perception, without thought, an offense by designation, a bodily action and a verbal action, with three thoughts, and three feelings. The explanation of the training rule concerning the acceptance of robes is finished. 6. The explanation of the training rule concerning asking from an unknown person. 515. "At that time" refers to the training rule concerning asking from an unknown person. Therein, Upananda the Sakyan son was the worst of eighty thousand monks who had gone forth from the Sakyan clan, of a greedy nature. "Paṭṭa" means clever, capable, able, endowed with a good voice, possessed of a sweet throat. "Like what?" means like what? Like defilement, by means of shame and fear of wrongdoing, like trembling, like shaking, that is the meaning. "A long road" means a long road called a journey, not a city street, that is the meaning. "Those monks cut off" means they robbed, they took away their bowls and robes, that is the meaning. "Question them" means a question for the purpose of knowing their monk-status. "Being questioned" means being asked about their going forth, ordination, formal resolve of bowls and robes, and so on. "They reported this matter" means, having made known their monk-status, they reported this matter which was said in the manner beginning "from Saketa to Savatthi, proceeding on a long road." 517. In "from an unknown householder" and so on, taking what is said further on, "having covered with grass or leaves," as the beginning, the gradual story should be understood thus. If, having seen thieves, the young monks took their bowls and robes and fled, and the thieves took only the lower and upper robes of the elder monks and went, then the elder monks should not yet ask for a robe, nor should branches and leaves be broken off. But if the young monks abandoned all their belongings and fled, and the thieves taking their lower and upper robes and that equipment, they go. When the young ones come, their own lower and upper robes should not yet be given to the elders. For those without cut robes are not allowed to break off branches and leaves for their own use. But for the use of those with cut robes, they are allowed. Only those with cut robes are allowed for their own use and for others' use. Therefore, the elders should break off branches and leaves, tie them with bark, etc., and give them to the young ones. Or the young ones should break off and tie them for the use of the elders, and having given them into their hands or not given them, they themselves should wear them, and their own lower and upper robes should be given to the elders. There is no offense of destroying living plants, nor is there an offense of wrong-doing in wearing them. If on the way there is a washerman's spread-out cloth or they see other such people, the robe should be requested. And if those people, or those who were requested, or others, seeing monks wearing branches and leaves, become enthusiastic and give cloths, whether they are with fringes or without fringes, or blue or other various colors, whether suitable or unsuitable, all of them, being in the position of cut robes, are suitable for them to wear as lower and upper robes. This is also said in the Parivāra: "Not made suitable, nor dyed with dye; With that he may go wherever he wishes; And there is no offense for him; And that Dhamma was taught by the Fortunate One; This question was considered by the skilled." (Pari. 481) This question was indeed stated with reference to a monk with cut robes. But if they go with sectarians, and they give them robes of grass, bark, or wood chips, these too are suitable to wear without adopting their doctrine. Even after wearing them, the doctrine should not be adopted. Now, regarding "whatever dwelling he first approaches, if there is a monastery robe of the Sangha there," etc., a monastery robe means people having built a dwelling and having prepared the triple robe, saying, "May all four requisites belonging to us alone be used," and having made them, They place them in the monastery;