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that resolution of Kosambi (Pārā. 475) which is permitted in the training rule on the suspension of the training, except by that resolution; if that has been obtained, it is permissible to stay away for more than six nights. Having again entered the village boundary: if the residence is to the east of the alms-gathering village; and he has gone to the west, not being able to return to the residence and make the seventh dawn rise, it is permissible to enter the village boundary and stay in the assembly hall or anywhere else, and having known the state of the robes, to depart, this is the meaning. If he cannot do so, he must revoke it while staying there, it will remain in the place of extra robes. The rest is clear. Origin of Kathina: It arises from body and speech, from body, speech, and mind. It is non-action, not a release by perception, mindless, a precept offense, a bodily action and a verbal action, threefold in mind, threefold in feeling. The explanation of the training rule on fear is finished. 10. Explanation of the training rule on ripened things 657. At that time: the training rule on ripened things. Therein, of the group: of the assembly; meaning, of the group of Dhamma. Prepared: made ready. Many meals for the Sangha: of the Sangha's He has many meals, various sources of gain; they indicate that there is no loss to the Sangha by anyone. "Offer it" means "give it." "Is it proper to say this?" "Why is it not proper?" For this is food brought and prepared in one place for the Sangha, and there is no word used for what is brought and prepared, or for a portion set aside. 658. "Belonging to the Sangha" means property of the Sangha. For being dedicated to the Sangha, even if it has not come into hand, it is in one sense property of the Sangha. But in the word-division, "that which is called 'belonging to the Sangha' is given and relinquished to the Sangha" thus, by way of extracting the meaning, "belonging to the Sangha" is shown directly. "Gain" refers to an object to be received. Therefore, in its explanation, "even a robe," etc., is stated. "Dedicated" means having become inclined to the Sangha, tending towards the Sangha, leaning towards the Sangha. And to show the reason by which it is dedicated, the word-division states, "the word 'we will give, we will do' is broken." 659. "Dukkaṭa by effort" means a dukkaṭa offense in the act of dedicating a dedicated gain to oneself; upon receiving it, when it comes into hand, it is an offense entailing relinquishment. But if it has been given to the Sangha, it is not proper to take it; it must be given to the Sangha. Even if one eats together with the monastery attendants, one must be made to pay for the goods. But for one who, knowing that something dedicated to the Sangha (even if it belongs to co-religionists, or laypeople, or even one's mother) is dedicated to the Sangha, dedicates it to oneself by saying "give this to me" and takes it, there is an offense entailing relinquishment and expiation. For one who dedicates it to another by saying "give this to this bhikkhu," there is a pure expiation offense. If one dedicates one bowl or one robe to oneself, and one to another, there is both an offense entailing relinquishment and expiation, and a pure expiation offense. The same method applies to many. And this has been said: "An offense entailing relinquishment, a pure expiation offense; one might incur both together; this is a problem considered by the skilled." (Pari. 480) This is said concerning diversion. Even if, at the time of the rain-cloak, in his mother's house, knowing a rain-cloak is dedicated to the Sangha, he diverts it for himself, it is an offense entailing relinquishment. If he diverts it for another, it is a pure pācittiya offense. People bring ghee, oil, etc., saying, "We will make a meal for the Sangha." Even if a sick bhikkhu, knowing it is dedicated to the Sangha, asks for something, it is an offense entailing relinquishment. But if he asks, "Do you have ghee, etc., brought for you?" and when told, "Yes, we do," he says, "Give some to me too," it is permissible. Or if, when he is hesitant, the lay followers say, "The Sangha also receives what is given by us; take it, venerable sir," even so, it is permissible. 660. "Dedicated to the Sangha, for another Sangha" means: that which is dedicated to the Sangha in one monastery, he diverts it, pointing to another monastery, saying, "Give it to the Sangha in such-and-such a great monastery." "Or for a cetiya" means: he diverts it for a cetiya, saying, "What is the use of giving to the Sangha? Make an offering to the cetiya." Here, regarding "dedicated to a cetiya," having specified it, it is not permissible to place even a flower from a garland-tree planted for one cetiya on another cetiya. But having seen an umbrella or a banner placed on one cetiya, it is permissible to have the rest given to another cetiya. "Dedicated to an individual" means: even that dedicated to a dog, if he diverts it to another individual, saying, "Do not give it to this dog, give it to that one," it is a dukkaṭa offense. But if the donors say, "We wish to give a meal to the Sangha, we wish to make an offering to a cetiya, we wish to give requisites to a bhikkhu, we will give according to your preference; please tell us, where shall we give?" When this is said, that bhikkhu should say, "Give it where you wish." But if they merely ask, "Where shall we give?" it should be said in the manner that came in the Pāli (text). The rest here is clear in meaning. Threefold origin – body (action) It arises from which thought, from speech-thought, and from body-speech-thought: an action, a perception-release, an intentional (act), a world-blameworthy (act), a bodily action, a verbal action, an unwholesome thought. Thus it is threefold. Of the Samantapāsādikā, the commentary on the Vinaya. The commentary on the matured training rules is finished. The third chapter, the chapter on receiving, is finished. The commentary on the Nissaggiya (rules) is finished. The commentary on the Pārājika section is finished.