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it should be announced. Why should it be announced? To avoid the statement, "They did not tell us that there are thieves in the monastery." Thieves should be called "people." "People are moving about here." Why should this be said? To avoid the statement, "They are having us arrested by their supporters." When gruel is made known, its accompaniment may be brought. Having made the gruel known, if they think, "When pure gruel is given, shall we also give cakes, rice, etc., as an accompaniment to this gruel?" Whatever they bring in this way, all of it is considered made known. The same method applies to "rice made known," and so on. Having heard that "So-and-so family, having made it known, is taking edibles, etc.," if others also bring their offerings with them, it is permissible. Having made gruel known, if they bring cakes or rice, this is also permissible. So it is stated in the Kurundi. 575. For a sick person: Even if not made known, there is no offense for a sick person. What is left over from what is made known or for a sick person: What is brought, having been made known for one person, its remainder is permissible for another to eat. If much is brought, having been made known for four or five persons, and they wish to give it to others, this is also considered a remainder of what was made known; it is permissible for all. If there is even more, and it is kept after releasing the store, it is permissible on the second day as well. The same method applies to what is left over from what was brought for a sick person. But what is brought without being made known, that should be sent outside the monastery, made known, and then brought back. Or bhikkhus should go and... to be taken from the branch. And whatever the forest dwellers, or others, bring from the forest and give, while going through the monastery, it should be made known in the same way as before. "Born there" means born in the monastery itself; there is no offense for one who consumes roots, edibles, etc., given after being made allowable by another. But if they take it to the village, cook it, and bring it back, it is not permissible. It must be made known. The rest here is clear. The origin of the Kathina: It is an action, not a perception-release, unconscious, a prohibitive offense, a bodily action, a verbal action, with three thoughts, with three feelings. The Fourth Pāṭidesanīya. In the Samantapāsādikā, the commentary on the Vinaya, the commentary on the Pāṭidesanīya is finished. The Pāṭidesanīya section is finished. 7. The Sekhiya Section 1. Commentary on the Parimaṇḍala Vagga These trainings, which are to be trained, called Sekhiyas, spoken by such a one; now is the turn for their commentary. 576. Therein, "parimaṇḍala" means a circle all around. "Navel-circle, knee-circle" means covering the navel-circle above and the knee-circle below, one should wear the lower robe letting it down about eight finger-breadths from the shin-bone below the knee-circle. It is said that one who lets it down further commits a dukkaṭa. It is said in the Mahāpaccariya that when one is seated, about four finger-breadths below the knee-circle should be covered; thus, for one who wears it in this way, a robe of proper measure is permissible. Here is the measure: five fist-lengths in length, two and a half cubits in width. But if such is not available, two cubits in width is also permissible for covering the knee-circle, but the navel-circle can be covered with a robe. Therein, a single-layered robe, even if worn in this way, does not stay in place where worn, but a double-layered one does. "He wears it hanging down, there is an offense of dukkaṭa" – here, it is not only for one who wears it hanging down in front and behind that there is a dukkaṭa, but also for others who "therefore, indeed, At one time, the group of six bhikkhus wore laymen's clothes, like an elephant's trunk, like a fish's tail, four-cornered, like a palm-leaf fan, a hundred folds, and so on. In the Khandhaka, the faults of wearing (clothes) were stated. Even for one who wears (them) in such a way, it is a wrongdoing. All those (faults) do not apply to one who wears (them) roundly, as stated. This is a summary here; the detailed explanation will appear there. "Without intending" means without intending, "I will wear it hanging down in front or behind"; but having failed to wear it roundly, for one who wears it not roundly, there is no offense. "Without mindfulness" means even for one whose mind is elsewhere, wearing it thus, there is no offense. "Without knowing" means here, for one who does not know the rule of wearing, there is no exemption. For the rule of wearing must be learned well; not learning it is disrespect. That, however, is applicable to one who intentionally does not learn it. Therefore, even for one who has learned the rule, if he does not know whether it is too high or too low, there is no offense. In the Kurundi, it is said, "For one who does not know how to wear it roundly, there is no offense." But for one who has thin shanks or large fleshy calves, it is permissible to wear it extending more than eight finger-breadths below the kneecap for suitability. "For one who is sick" means if there is a wound on the shank or foot, it is permissible to wear it lifted up or let down. "In times of danger" means if wild animals or thieves pursue, in such dangers, there is no offense. The rest here is clear. The origin of the first pārājika is: action, release by perception, with intention, worldly blame, bodily action, unwholesome thought, painful feeling. Venerable Phussadeva said: "without intention, blame by rule, three feelings." But Venerable Upatissa, because it was said "due to disrespect," said: "worldly blame, unwholesome thought, painful feeling." 577. "To wear the outer robe roundly" means "At that time, the group of six bhikkhus wore laymen's robes" "wrapping" (Cv. 280), having not wrapped the various kinds of lay wraps thus spoken of, one should wrap the robe in a circle, fulfilling the practice of wrapping by making both edges even, in the manner stated here. And these two training rules are stated without distinction. Therefore, in the monastery and inside the house, one should wear and wrap the robe in a circle. The origin and so on should be understood in the manner stated in the first training rule, together with the Theravāda tradition. 578. "Exposing the body" means exposing the collarbone and the chest. "Well covered" means not wrapped with the head covered; but rather, having tied the knot, and having wrapped it around the neck, covering the neck, making both edges even, and having gathered it, covering up to the wrists, one should go inside the house. In the second training rule: one should sit exposing the head from the collarbone onwards, the hands from the wrists onwards, and the feet from the calves onwards. 579. "For one who has come to stay" means for one who has come for the purpose of staying, whether in the night or in the day, there is no offense even if one sits exposing the body. 580. "Well restrained" means not playing with the hands or feet; the meaning is "well disciplined." 582. "With downcast eyes" means with eyes cast downwards. "Looking a yoke's length" means just as a well-bred horse yoked to a cart looks a yoke's length, which is the ground area four cubits in front; in this way, one should go looking this far. "Whoever, out of disrespect, looks here and there" means whoever goes looking at this or that direction, at a palace, a pinnacled house, a street, there is an offense of wrong-doing. However, it is permissible to stand in one place and look to see if there are any dangers from elephants, horses, etc. When sitting, one should also sit with downcast eyes. 584. "With body uplifted" means with an uplift; the instrumental case is for the characteristic of "being thus," meaning with the robe uplifted on one side or both sides. One should not go in this way from inside the threshold onwards. However, when sitting, even when taking out a tooth-stick, one should not uplift the robe. should be taken out. The First Section. 2. Explanation of the Section on Loud Laughter 586.By loud laughter means laughing with great laughter. Here, the instrumental case is used in the manner stated. 588.Little sound covers (the space). Here, to what extent is there little sound? In a twelve-cubit house, when the Sangha elder is at the beginning, the second elder in the middle, and the third elder at the end, the Sangha elder converses with the second. The second elder hears his sound and comprehends the talk. But the third elder only hears the sound, he does not comprehend the talk. To this extent, there is little sound. But if the third elder comprehends the talk, it is called a great sound. 590.Holding up the body means making it motionless, with an upright body, with a balanced posture, one should go and should sit. 592.Holding up the arm means making it motionless. 594.Holding up the head means placing it motionless and upright. The Second Section. 3. Explanation of the Section on Leaning on the Hips 596-8.Leaning on the hips means having made a prop by placing the hand on the hip. Covered (with a robe) means covered with the head. 600.By squatting means here, squatting is called going for one touching the ground either having lifted the heels with the tips of the feet, or having lifted the tips of the feet only with the heels. Here, the instrumental case is of the stated characteristic. 601.By wrapping oneself in a robe means here, even wrapping oneself in a yoga-robe is indeed wrapping oneself in a robe. 602.Carefully means having established mindfulness. 603.Even when scattering means even when giving almsfood. Mindful of the bowl means having made a perception in the bowl. 604.Equal soup means where the soup is one-fourth the measure of the rice. Mung bean soup, black gram soup, means