English
Excluding allipatta and nīlipatta, all leaf dyes are permissible. But a layperson's used robe is permissible to dye once with allipatta. Excluding kiṃsuka flower and kusumbha flower, all flower dyes are permissible. But among fruit dyes, nothing is impermissible. Cold water, is called raw dye. Uttarāḷumpa, is a support for a pot. Placing it in the middle of the dye pot, and surrounding that support, I allow putting in the dye, is the meaning. For when this is done, the dye does not overflow. In water or on the back of the nail, that is, if it is well-cooked, a drop given into a water pot does not spread quickly; even on the back of the nail, it remains without spreading. Dyeing ladle, that is, the dyeing ladle. Dyeing stick-ladle, that is, the same with a handle. Dyeing trough, that is, the dyeing basin. They press, that is, they knead. And not to go away until the drops are cut, that is, as long as the dye drop does not cease to fall, one should not go elsewhere. Stiffened, that is, stiff from being overdyed. To immerse in water, that is, to put and keep in water. But when the dye is removed, that water should be discarded, and the robe should be kneaded. Tooth-colored, that is, dyed once or twice, tooth-colored. they wear. Story of the Permission for Torn Robes 345. "Acchibaddha" means bound like a square field. "Pāḷibaddha" means bound with long borders, both in length and width. "Mariyādabaddha" means bound with short borders in between. "Siṅghāṭakabaddha" means bound at the place where one border pierces another, like a crossroads; the meaning is a four-cornered shape. "Saṃvidahituṃ" means to make. "Ussahasi tvaṃ ānanda" means are you able, Ānanda? "Ussahāmi bhagavā" indicates, I am able by the method given by you. "Yatra hi nāma" means whoever. In "Kusimpi nāma" and so on, "kusī" is a name for long strips, both in length and width, such as those that go with the wind. "Aḍḍhakusī" is the name for short strips in between. "Maṇḍala" is the large patch in each section of a five-section robe. "Aḍḍhamaṇḍala" is the small patch. "Vivaṭṭa" is the middle section sewn by combining a maṇḍala and an aḍḍhamaṇḍala. "Anuvivaṭṭa" are the two sections on either side of it. "Gīveyyaka" is an additional patch sewn with thread to strengthen the neck-covering area. "Jaṅgheyyaka" is a patch similarly sewn at the leg-reaching area. Some say these are names for the patches at the neck and leg areas. "Bāhanta" is one section outside each of the anuvivaṭṭa. Thus, this is explained with reference to a five-section robe. Or, "anuvivaṭṭa" is the name for the four sections, two on one side and two on the other side of the vivaṭṭa. "Bāhanta" refers to the two ends that stand outwards, placed over the arm after gathering the robe to the proper size when wearing it. This is indeed the method stated in the Mahāaṭṭhakathā. Story of the Permission for Three Robes 346. "Cīvarehiubbhaṇḍike" means when the robes are made into bundles; when they are made as if they were lifted goods; the meaning is, brought into the state of lifted goods. In "Cīvarabhisi," "bhisi" means two or three combined. or, it is said, they were robes gathered in brief. Those monks, it is said, thinking, "The Blessed One will quickly return from Dakkhiṇāgiri," left behind the robes they had received at Jīvaka's place and went on. Now, thinking he would come after a long time, they took them and departed. "In the eight intermediate days" means in the eight days between Māgha and Phagguṇa. "The cold did not affect the Blessed One" means the Blessed One was not cold. "It occurred to him, 'Those young men of good family'" means the Blessed One did not know this matter by sitting in the open air; but he did so to make it known to the general public. "Prone to cold" means of a cold nature; those who are naturally afflicted by cold. "A double outer robe" means a two-layered outer robe. "A single one" means a single-layered one. Thus, to cut off the opportunity for the saying, "The Blessed One makes do with four robes himself, but allows us only three robes," he allows a double outer robe, and single ones for the others. For then they will have four. Discourse on Extra Robes, etc. 348. "Should attach a bolt" means should attach a piece of cloth to the hole. "Of unwashed garments" means of those washed once. "Removed from the season" means of old cloths, of pieces of cloth, removed from the season for a long time, it is said. "From a shopkeeper" means a robe of cloth fallen from a shop. "Effort should be made" means search should be made. There is no limit here; even a hundred pieces are permissible. All this is said with reference to a monk who approves of it. "A sewn bolt" here, the piece that is pulled out and attached is the bolt; that which is sewn with thread is the sewn one; that which is made by rolling is the rolled one. "Kaṇḍusaka" is called a finger-ring. "Strengthening work" means a piece of cloth that is attached without being pulled out, making it a support. 349-351. The story of Visākhā is clear in meaning. Beyond that, it has already been determined. "Leading to heaven" means causing attainment of heaven. Therefore he said, "leading to heaven." "Removes sorrow" means sorrow-dispelling. "Healthy" means free from illness. "Body in heaven" Thus, they are reborn in heaven. 353.Ordinary people are free from lust for sensual pleasures, and attain absorption. 356.One who is seen is a friend who is merely seen. One who is shared with is a close friend with whom one shares a meal. One who is addressed is one to whom it is said, "Whatever you wish of my possessions, take it." Among these three, he lives with one of these names, and is pleased with what is taken; thus, he thrives with trust in these taken things. The Story of Robes, etc., Not Falling Under the Last Option 359.One who makes rag-robes is one who has made rag-robes. It becomes heavy means it becomes heavy by attaching crossbars in old, worn-out places. To make it rough with thread means to make a crossbar with thread. It becomes lopsided means one corner of the robe becomes long for those who sew by breaking and breaking the thread. To remove the lopsided part means to cut the long corner. They fall off means they fall from the cut corner. They are bound with the wind and bound. The bowls fall apart means the threads placed in the large openings of the bowls come loose, and then the bowls fall apart. To make it eight-footed means to sew the opening of the bowl with an eight-footed covering. 360.To add even an extra one means to give even an incoming bowl. This, however, should be added when there is not enough. If there is enough, an incoming bowl is not suitable; it must be cut. 361.And, monks, it is not a gift of faith; here, giving to other relatives leads to ruin. However, if parents, being in power, desire it, it should be given. 362.Sick means unable to take and go due to sickness. Rainy season appointment means the four months of the rainy season. Across the river means food must be eaten across the river. A monastery secured with a crossbar means in all these cases—sickness, rainy season appointment, going across the river, and being a reciter of the meaning—the security of a crossbar is the measure. For it is permissible to leave things in these cases and go outside only in a secured monastery, not in an unsecured one. However, the monastery of a forest dweller is not well-secured; therefore, one should put things in a pot and place them in well-hidden places such as rock crevices or tree hollows and go. ...bbaṃ. The Story of the Arising of Saṅgha-owned Robes 363. "These robes are yours, bhikkhus." Even if they are taken and brought from elsewhere, they are yours. No one else is their master. Having said this, to show that in the future they will take them without remorse, it is said here, "idha pana" and so on. Those robes are his until the kathina is lifted. If the kathina has been spread by the bhikkhus who complete the quorum, it is for five months. If it has not been spread, it is for one robe-month. Whatever is given saying, "We give to the Saṅgha," or "We give dedicating to the Saṅgha," or "We give to the Saṅgha who have spent the rains," or "We give the rains-residence robe," even if a robe of a deceased bhikkhu enters that monastery without being divided, all of it belongs to that bhikkhu. Whatever rains-residence robe he receives from the deposit set aside by investing for the rains-residence, or from the produce there, all of it is well-received. This is the characteristic here: a cloth that arises for the Saṅgha in any way whatsoever, for a kathina that has been spread, is for five months; for a kathina that has not been spread, it is for one robe-month. But what is given saying, "We give this to the Saṅgha who have spent the rains here," or "We give the rains-residence robe," that is for five months even for a kathina that has not been spread. After that, however, the rains-residence robe that arises should be asked about: "Is this rains-residence robe for the past year, or for the coming year?" Why? Because it arose at a later time. "Utukālaṃ" means a time other than the rainy season. "Having taken those robes and gone to Sāvatthī." Here, those robes are Saṅgha-owned wherever they go. The mere sight of them by bhikkhus is the measure here. Therefore, if some coming on the path ask, "Where are you going, venerable sir?" and having heard the matter, say, "Venerable sir, are we not the Saṅgha?" and divide and take them right there, they are well-received. Even if he leaves the path and enters some monastery or assembly hall or goes for alms to a single house... or enters, and there the monks, seeing him, ask about the matter, divide them, and take them; they are well-taken indeed. "To determine" - here, one who determines should know the duty. Therefore, a monk, having struck the bell, having announced the time, and waited a little, if monks come