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"To show that there is no offense for one who, having given it within seven days, later receives and consumes it," said the Elder Mahāsumma. But the Elder Mahāpaduma said, "This should not be begged for; for there is no offense at all in consuming again what was given within seven days. But to show that there is no offense in consuming what has passed seven days..." this was said.” Therefore, if medicine given in this way, a novice, having prepared it or not prepared it, should give it to that bhikkhu for nasal treatment, it should be taken and nasal treatment performed. If he is foolish, and does not know how to give, another bhikkhu should say, “Do you have oil, novice?” “Yes, venerable sir, I have.” “Bring it, we will make medicine for the elder.” Even this is permissible. The rest is clear in meaning. Originating from the Kathina, non-action, not release by perception, without thought, a fault of designation, bodily action and verbal action, Threefold thought, threefold feeling. The description of the medicine training rule is finished. 4. Description of the Rains-cloth Training Rule 626. At that time: the rains-cloth training rule. There, the rains-cloth was permitted, as permitted in the chapter on robes in the story of Visākhā (Mahāvagga 349 onwards). Beforehand: earlier. 627. One month remaining in the hot season: one last month remaining of the four hot months. Having made: having finished with sewing, dyeing, and fitting. And when making, only one should be made and determined at the proper time; it is not permissible to determine two. When an extra month remains in the hot season: when an extra month, named hot season, remains. When an extra half-month remains in the hot season, having made it, one wears it: Here, there are four kinds of fields to be known regarding the rains-cloth: the field for seeking, the field for making, the field for wearing, and the field for determining. And there are two kinds of times: the stomach-time and the back-time. And two sets of four: the four back-times and the four stomach-times. There, from the last day of the dark half following the full moon day of Jeṭṭha, up to the Uposatha of the dark half, this one half-month is both the field for seeking and the field for making. Indeed, within this interval, it is permissible to seek a rains-cloth not yet obtained, and to make one that has been obtained, but it is not permissible to wear or determine it. From the last day of the dark half’s Uposatha, from the day after the full moon of Āsāḷha, this one half-month is the field for searching, making, and storing all three. For within this interval, it is permissible to search, to make, and to store, but not to determine (the robe). From the day after the full moon of Āsāḷha until the full moon of Kattika, these four months are the field for searching, making, storing, and determining all four. For within this interval, it is permissible to search for what is not obtained, to make what is obtained, to store, and to determine. This much, then, is to be understood as the fourfold field. But from the day after the full moon of Kattika until the full moon of Jeṭṭhamūla, these seven months are called the "back period." For within this interval, if one, having created an occasion in the manner of "it is time for the rain-robe," obtains a rain-robe from an unknown, uninvited place, there is an offense of relinquishment and expiation by this rule of training. If one, having made a request in the manner of "give me a rain-robe," obtains it, there is an offense of relinquishment and expiation by the rule of training concerning requesting from an unknown person. If one, having created an occasion in the manner stated, obtains it from a known, invited place, there is an offense of relinquishment and expiation by this very rule of training. If one, having made a request, obtains it, there is no offense by the rule of training concerning requesting from an unknown person. For it is said in the Parivāra: "If one asks a mother for a robe, and it is not designated for the Saṅgha; What offense does he incur? No offense with relatives; This question has been pondered by the skilled." This question was stated with this meaning in mind. Thus, the fourfold "back period" is to be understood. But from the day after the full moon of Jeṭṭhamūla until the full moon of Kattika, these five months are called the "belly period." For within this interval, if one, having created an occasion in the manner stated, obtains a rain-robe from an unknown, uninvited place, there is an offense of wrong-doing in the matter of the procedure. Those people who have given rain-robes before, these But even if they are unrelated and uninvited by oneself, there is no breach of rule, because the generation of mindfulness is permitted among them. For one who obtains it by making a request, there is an offense of Nissaggiya Pācittiya under the training rule of requesting from unrelated persons. This, however, applies even to regular donors of rain-cloths. For one who obtains it by generating mindfulness in the manner stated, from a relative or an invited person, there is no offense under this training rule. For one who obtains it by making a request, there is no offense under the training rule of requesting from unrelated persons. "One should not say, 'Give it to me'," this indeed was said with reference to unrelated and uninvited persons during the time of seeking. Thus, the four cases regarding the time of the womb should be understood. "If naked, one lets the body be rained upon, there is an offense of dukkata." Here, without counting the drops of water, but based on the completion of the bath, for each instance of bathing, a dukkata offense should be imposed. And this applies to one bathing only with water fallen from the sky in an open courtyard. For one bathing in bathing rooms, ponds, etc., or with water poured from buckets, there is no offense. "If the Rains Retreat is postponed," here, if having spent the last month of summer with a rain-cloth already sought, and then postponing the first month of the Rains, they observe the last month of summer itself, the rain-cloth should be washed and put away. If not determined and not designated, it receives a two-month allowance. It should be determined on the day of entering the Rains Retreat. If, however, due to forgetfulness or insufficiency, it has not been made, then those two months and the four months of the Rains make six months, for which it receives an allowance. If, however, the Kathina ceremony is spread out in the month of Kattika, it receives another four months, thus making ten months. Beyond that, for one who, with mindfulness and expectation, makes and puts away a basic robe, it receives one month, thus making eleven months of allowance. If, however, it is received and completed within the Rains Retreat, from one or two days up to ten days before the Rains entry, "When should it be determined?" this has not been discussed in the commentaries. From the day it was received, starting... which are finished within ten days, should be determined within those same ten days. Those finished after ten days have passed should be determined on that very day. If ten days are not enough, the robe season should not be exceeded— this is our own opinion. Why? Because it is said: “I allow, monks, to determine the three robes, not to set them aside; to determine the rain-cloak for the four months of the rains, and after that, to set it aside” (Mahāva. 358). Therefore, even if ten days have passed before the rains retreat, there is no offense. And it is said: “An extra robe should be kept for a maximum of ten days” (Pārā. 462). Therefore, a robe received and finished within the rains retreat, or when the rains retreat is not yet arrived by one, two, or up to ten days, should be determined within ten days or on that very day, in the manner stated. If ten days are not enough, the robe season should not be exceeded. Here, it might be said: “to determine for the four months of the rains” means “it is permissible to determine it whenever within the four months.” If so, then the scab-covering robe, which is said “to determine as long as the ailment lasts,” could also exceed ten days. If this were the case, “an extra robe should be kept for a maximum of ten days” would be contradicted. Therefore, what has been stated should be taken, or it should be rejected after finding another firm reason. Moreover, in the Kurundi, at the end of the Nissaggiya, it is said: “When should it be determined? A robe received and finished within ten days from the day of receipt should be determined within those same ten days. If it is not enough, one receives an exemption until the Katthika full moon.” 630. “For one whose robe is cut off”— this is said with reference to the rain-cloak itself. For those naked ones, there is no offense in letting the body be rained upon. Here, for one who is bathing wearing an expensive rain-cloak, the danger of thieves is called a misfortune. The rest here is quite clear. It arises from six sources, it is an action, not a perception-release, unintentional, a blameworthy regulation, a bodily action and a verbal action, threefold in thought, threefold in feeling. The training rule concerning the rain-cloak. The explanation is finished. 5. Explanation of the Training Rule on Seizing Robes 631. At that time, regarding the training rule on seizing robes. There, "whatever I have given you" means "whatever I have given you." He, it is said, gave it thinking, "He will carry my bowl, robes, sandals, and bedding, and will wander with me." Therefore, he said this. "Seizes" means he took it by force. But because he took it with his own perception, there is no pārājika for him. Because he took it after causing trouble, an offense is laid down. 633. "If he seizes it himself, it is a nissaggiya pācittiya.