English
not released by perception, unintentional, an offense by enactment, bodily action and verbal action, three thoughts, three feelings. The explanation of the training rule concerning requesting thread is finished. 7. The explanation of the training rule concerning the great weaver. 641. "At that time" refers to the training rule concerning the great weaver. There, "having held the thread" means having weighed the thread and made a measurement in palas. "Appita" means dense. "Suvīt" well woven, woven evenly in all places. Well-woven means well woven, spread on the loom, having made it even in all places. Well-drawn means well-drawn with a pen. Well-trimmed means well-trimmed with a brush; the meaning is well-cleaned. Bound means a defect. On the loom means having brought it to be spread lengthwise on the loom, this is the meaning. 642. If that bhikkhu there, where those weavers are, in that village or town. Should make a choice means should make a special choice, an additional regulation. But in the Pāli (text), to show in what way he has made a choice, "This, friends," and so on, is said. He also speaks Dhamma means he also tells a Dhamma talk. "By his word, long or wide or short" shows the manner of increasing the thread. Not invited beforehand means not having been invited beforehand by the robe-owners. The rest is clear in meaning. Arising from six sources, an action, not a release from perception, without intention, an offense by designation, an action of body and speech, With three intentions, with three feelings. The commentary on the training rule concerning the great weaver is finished. 8. Commentary on the training rule concerning emergency robes. 646-9. At that time, (this is) the training rule concerning emergency robes. There, "ten days away" means ten days, "dasāhaṃ" is ten days. Not yet arrived by those ten days is "dasāhānāgatā"; the meaning is, not yet reached by ten days. That "ten days away" is a locative usage by way of continuous connection; therefore, in its word analysis, "dasāhānāgatāyā" is said. For the Invitation: but this, which is called "ten days away," is a non-locative usage to show its true nature, for the sake of clarity. The full moon of the three months of Kattika means the first full moon of the three months of Kattika. Here too, because the first word is not used (in the locative), it is a locative usage in the same way as before. This is what is said: "From which point the first Great Invitation is said to be ten days away," even if for those days, an emergency robe for a bhikkhu is absolutely should accept, knowing, ‘This is an emergency.’ Thus, the time for storing robes that arise from the fifth day of the bright half of the Pavāraṇā month has been shown. Although this is already established by the rule, ‘An extra robe should be kept for a maximum of ten days,’ the precept was established by showing a meaning as if new, due to the origin of the matter. An emergency robe is called an urgent robe. To show its urgency, it is said, ‘He intends to go with an army,’ and so on. Here, ‘faith’ shows mere faith. ‘Joy’ shows strong faith, well-pleased. ‘This is called an emergency robe’ means a robe announced in this way— either by sending a messenger or by coming oneself and saying, ‘I will give a rain-residence robe’— by one who wishes to give for these reasons, is called an emergency robe. However, a non-emergency robe that arises from the sixth day onwards, or a robe that has been put aside after being taken back, also receives this allowance. ‘It should be put away after making a mark’ means it should be put away after making some sign. Why was this said? Because if they divide it before Pavāraṇā, the one who took it should not be one whose rain-residence is cut off. But if he is, that robe belongs to the Sangha. Then, it will be easy to give after recognizing it. 650. ‘Having the perception of an emergency robe in an emergency robe,’ and so on, was said referring to what has been divided and taken. But if it is undivided, either in the Sangha’s storehouse, there is no offense even if the robe season is past. Thus, the allowance for an extra robe is ten days. For an unmade rain-residence robe, when the kathina is not spread, five months; when the rain-residence is extended, six months; when the kathina is spread, another four months. On the last day of winter, due to the determination of the basic robe, another one month, making eleven months of allowance. With an expectation, one month for the basic robe, for an emergency robe, one month plus eleven days when the kathina is not spread. Oh, when the Kathina is offered, five months and eleven days; after that, not even one day's deferment is to be known. Regarding 'anaccekacīvara' (a robe not for an emergency), it is something else similar to an emergency robe. The rest here is of clear meaning. The origin of the Kathina: is non-action, not release by perception, without thought, a transgression by designation, an act of body and speech, with three thoughts, and with three feelings. The commentary on the training rule concerning emergency robes is finished. 9. Commentary on the training rule concerning danger 652. 'At that time' refers to the training rule concerning danger. There, 'having spent the rains in the wilderness' means: they had previously dwelt in the wilderness. But because their robes were worn out, they spent the rains in a dwelling near a village for the sake of requisites, and having finished their robes, they thought, "Now, being free from obstacles, we shall practice the ascetic's way," and so they dwelt in wilderness dwellings. 'Kattika thieves' means thieves in the month of Kattika. 'They harass' means they trouble, running here and there, frightening and driving away. 'To deposit inside a house' means to deposit inside a village. Because, for the Blessed One, requisites are difficult to obtain by righteous and proper means, and indeed, a bhikkhu intent on purification cannot even inform his mother. Therefore, for the protection of robes, he permits depositing them inside a house. But because it was suitable for bhikkhus, he did not prohibit dwelling in the wilderness. 653. 'Upavassaṃ kho pana' (But having spent the rains) here, 'upavassanti' means 'upavassa'; it is said to mean 'having spent the rains'. Indeed, here the nasal sound should be understood as in 'upasampajjanti' (they ordain) and so on. The meaning is 'having entered and spent the rains'. And this word is connected with "a bhikkhu dwelling in such dwellings." What is said? Having entered and spent the rains, and after that, until the end of the last Kattika full moon, those wilderness dwellings that are considered dangerous and fearful; a bhikkhu dwelling in such dwellings, if he wishes, may deposit one of the three robes inside a house. But because whoever has entered the rains until the first... He dwells on the Katthika full moon, he is among those who have completed the rains. Therefore, without making this very deep analysis of the meaning, in the word-division, to show a person worthy of depositing the robe, it is said: "those who have completed the rains." This also connects with "a bhikkhu dwelling in dwellings." For this is the meaning here: "a bhikkhu dwelling in dwellings among those who have completed the rains" it is said that any bhikkhu among such bhikkhus. The characteristic of a forest dwelling is stated in the description of "taking what is not given." But this is the distinction: If the monastery is enclosed, from the boundary pillar of the enclosed village, or from the place worthy of enclosure if unenclosed, up to the enclosure of the monastery, it should be measured. If the monastery is unenclosed, whatever is the very first dwelling, or dining hall, or permanent assembly place, or Bodhi tree, or shrine, even if it is far from the dwelling, that should be delimited and measured. Even if a village is near, and the sound of householders is heard by those staying in the monastery, but because of being separated by mountains, rivers, etc., it is not possible to go directly, whatever is its usual path, even if it must be traversed by boat, by that path, five hundred bows from the village should be taken. Whoever blocks the path here and there to complete the requirements for a nearby village, this one is to be known as a "dhutaṅga thief." "Considered suspicious" means "considered as suspicious"; that is, known as such. But in the word-division, to show the reason why they are considered suspicious, it is said: "in the monastery, in the monastery precinct," etc. "With danger" means "with fear," that is, with strong fear present. But in the word-division, to show the reason why they are with danger, it is said: "in the monastery, in the monastery precinct," etc. "He should deposit in the surrounding alms-villages" means that for a forest dwelling, in all directions around, he should deposit in the alms-villages he prefers, with the full complement of conditions. There This is a complete set of conditions: having gone to the former residence, he has been invited to the great invitation, this is one condition. If he has gone to the latter, or his rains-residence is broken, he is not allowed to deposit. It must be the month of Kattika, this is the second condition. After the month of Kattika, he is not allowed. The residence must be of the proper measure, five hundred bows at most, this is the third condition. If it is under measure, or over measure by more than a gāvuta, he is not allowed. Here, what is intended is where it is possible to go for alms and return to the monastery for mealtime. But if invited, he may go half a yojana or a yojana and return to stay, this is immeasurable. It must be fearful and dangerous, this is the fourth condition. For if it is fearless and safe, even if the residence has the conditions, he is not allowed to deposit. Except by the Sangha's resolution: