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this is called a monastery robe. 'Upper covering' means a covering over a bed. 'Ground covering' means a covering made of mats to protect the prepared ground; they spread a mat over it and walk. 'Cushion cover' means the cover of a bed cushion or a seat cushion; if it is filled, it is permissible to take it even after emptying it. Thus, among these monastery robes and so forth, whatever is in that dwelling, it should be understood that it is permissible for monks who have lost their robes to take it without asking, to wear it or to put it on. And indeed, having obtained it, with the intention of putting it back later, not for permanent removal. And having obtained it, from relatives or supporters, or from anyone else, it should be made proper. For one who has gone abroad, in a monastic dwelling belonging to the Sangha, it should be placed for use as Sangha property. If it wears out or is destroyed through his use, there is no offense. But if nothing is obtained of these aforementioned kinds, from lay clothes to cushion covers, then one should come, covering oneself with grass or leaves. 519. Here, regarding "lost by anyone," even if teachers, preceptors, or others who have lost their robes ask, "Bring a robe, friend," or take it with confidence, it is proper to say that this also falls under the category. And here, regarding "worn out by use," it is proper to say that even a robe given by teachers, preceptors, and others who have lost their robes, after they themselves have covered themselves with grass and leaves, also falls under the category. For thus they will be in the position of having lost their robes, and in the position of having destroyed their robes. Therefore, for them, in asking for robes, and in using improper robes, there will be a suitable non-offense. 521. Here, regarding "relatives who have been invited," the meaning should be understood thus: there is no offense for one who requests, saying, "Give their property." For there is no offense or non-offense for invited relatives. "By one's own wealth" – here also, for one who requests a robe, or causes it to be bought, or causes it to be exchanged, with one's own permissible requisites and permissible transactions, there is no offense. This is the meaning to be understood. "For those who have been invited" – and here, among those invited by the Sangha, only the measure is permissible. For a personal invitation, whatever one invites for, that alone should be requested. Whoever, having invited with the four requisites, having himself considered, gives robes from time to time, and gruel and meals day by day, and so on, whatever is needed, for him there is no need to request. But whoever, having invited, due to foolishness or forgetfulness, does not give, he should be requested. Whoever says, "I invite to my house," going to his house, one may sit or lie down as one pleases, nothing should be taken. But whoever says, "Whatever is in my house, I invite with that." Whatever is permissible there, that should be requested. But in the house, it is not allowed to sit or lie down, so it is said in the Kurundi. "For the sake of another" – here, among one's own invited relatives, not only for one's own sake, but for the sake of another, for one who requests, there is no offense. This is one meaning. But this is the second meaning for "another": those who are invited relatives of another, they are for that very one, called "another," for the sake of Buddharakkhita or Dhammarakkhita, for one who requests, there is no offense. The rest is clear in meaning. Among the origins, etc., this also has six origins, is action, not release by perception, mindless, an offense by designation, bodily action and verbal action, threefold thought, and three kinds of feeling. The commentary on the training rule concerning requesting from an unknown person is finished. 7. Commentary on the Next Training Rule 522-4. "At that time" – this is the next training rule. Here, "to bring forth" – "abhi" is a prefix, the meaning is "to carry," it is said to mean "to take." "Should invite" – means "should cause to wish," should produce a wish or liking, the meaning is "should speak, should invite." But how one should speak when inviting to bring forth, that... To show the manner, its word-division is stated thus: "As much as you wish, take that much." Or, just as in "seeing renunciation as safe" (Sn. 426, 1104; Cūḷani. Jatukaṇṇimāṇavapucchāniddesa 67) the meaning is 'having seen', so too here "having brought forth, one should invite" means 'having brought and invited'. There, 'bringing forth' is twofold: bringing forth by body and bringing forth by speech. For, one might bring forth cloths with the body, place them at the foot, and saying "As much as you wish, take that much," invite; or, one might say with speech, "Our storehouse of cloth is full, as much as you wish, take that much," and invite. Both of these, having been made into one, are called "having brought forth, one should invite." "Santaruttaraparamaṃ" means 'having an inner and an outer as its best' for that robe. It means that a lower garment together with an upper garment is its highest limit. "From that, a robe should be accepted" means that from that offered robe, this much robe should be taken, and not more than this. But since a monk who has not lost any robes, who has the three robes, should practice thus, and another otherwise, therefore, to show that distinction, its word-division is stated in the manner beginning with "If three are lost..." Here is the decision: For whom three are lost, by him two should be accepted. Having worn one, having draped one, he will seek another from a suitable place. For whom two are lost, by him one should be accepted. If by nature he goes with an inner and an outer, two should be accepted. Thus, by accepting one, it will be equal. For whom one of three is lost, nothing should be accepted. But for whom one of two is lost, one should be accepted. For whom there is only one, and that is lost, two should be accepted. For a bhikkhunī, however, if all five are lost, two should be accepted. If four are lost, one should be accepted. If three are lost, nothing should be accepted. What or a dispute, in two or in one. For by whatever is to be stood by as the highest and best, beyond that nothing is obtained— this is the characteristic here. 526. "I will bring the remainder" means having made two robes, "I will bring the rest again." "Not for a reason of cutting off" means they give by reason of qualities such as great learning. In "to relatives" and so on, the meaning is: there is no offense for one who approves when given to relatives, for one who approves when given to those who have invited, for one who approves with one's own wealth. However, in the Commentaries it is said: "In the case of relatives and those who have invited, naturally much is allowable; for a reason of cutting off, only the measure is allowable." That does not agree with the Pāli. Since this training rule was laid down only in the context of requesting for another, therefore "for another" is not said here. The rest is clear in meaning. In "origin" and so on, this too has six origins, is an action, not released by perception, mindless, a transgression by enactment, a bodily action and a verbal action, three-minded, three-feelinged. The description of the training rule concerning "beyond that" is finished. 8. The description of the first training rule concerning "prepared" 527. "At that time" refers to the training rule concerning "prepared." Here, "Is there, friend, such a supporter of mine?" means, "Friend, what you say, there is indeed such a supporter of mine"— this is the meaning here. "May it be so for me, venerable sir" or "May it be so for me, venerable sir" is also a reading. 528-9. "Having intended for a bhikkhu" here "intended" means "referring to," "concerning." Since what is prepared intending for someone is prepared for that person's sake, therefore in its word-division it is said: "for the bhikkhu's sake." "Having made a bhikkhu the object" means "having made a bhikkhu the condition." For what is prepared intending for a bhikkhu is necessarily prepared having made a bhikkhu the condition. Therefore it is said: "having made a bhikkhu the object." For "condition" also appears as "object" in passages like "Māra obtains an object" (Saṃyutta Nikāya 4.243). Now, in "intended," the one who has done For showing his intention, "desiring to clothe a bhikkhu" is said. For by him, desiring to clothe a bhikkhu, that was prepared for that purpose, not for any other reason. Thus he desires to clothe. Therefore it is said: "desiring to clothe a bhikkhu." "Of an unknown householder" means "by an unknown householder." For this genitive case is in the sense of the agent. But in the word analysis, without considering the grammatical form, just to show the meaning, "unknown means... householder means" and so on, is said. "Cīvara-cetāpanna" means the price of the robe. But since that is one of gold and so on, therefore in the word analysis, "gold or" and so on, is said. "Prepared" means it is made ready, collected and set aside. But since by the phrase "gold or" and so on, its state of being prepared is shown, therefore, taking out the word "prepared means," a separate word analysis is not given. "By this" refers to the prepared (item). Therefore in its word analysis, "by that which is present" is said. For that which is prepared, collected and set aside, that is present. "I will clothe" is a conventional expression. "I will give to such-and-such a bhikkhu" this is the meaning here. Therefore in its word analysis too, "I will give" is said. "If that bhikkhu there" – where that householder or householder's wife is, there that bhikkhu, not previously invited, having approached, should make a suggestion concerning the robe – this is the connection of words here. "Having approached there" –