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lay down the two indeterminate rules? The Blessed One, by showing that one who is spoken to by such a laywoman should be made to incur an offense only if he admits it, not if he does not admit it, firmly established the characteristic of Vinaya determination, making the admission of guilt firm when accused by anyone of any offense. Then, why were the indeterminate rules not stated for bhikkhunīs? It was not stated that this characteristic applies everywhere. The explanation of the second indeterminate training rule is concluded. Thus, in the Sāratthadīpanī, a commentary on the Vinaya, the Samantapāsādikā, The explanation of the Indeterminate Rules is concluded. 4. The Section on Forfeitable Offenses 1. The Chapter on Robes 1. The explanation of the first Kathina training rule 459. "Samitāvin" means one whose evil has been appeased. "At the Gotamaka shrine" refers to a monastery built at the shrine of the Gotama yakkha. "It is permitted to use" means that when the Blessed One allowed householder's robes, he saw bhikkhus coming, having received many robes, made them into bundles, and placed them on their heads, shoulders, and waists. By establishing a limit on robes, the three robes were permitted for use, but not for formal determination (adhiṭṭhāna). "Where one bathes" is a bathing place, a bathing ford. 460. It is said that a certain brahmin thought: "Homage to the Buddha-gem and the Saṅgha-gem is evident. How then is the Dhamma-gem honored?" He approached the Blessed One and asked about this matter. The Blessed One said: "If, brahmin, you wish to honor the Dhamma-gem, honor one who is learned." "Please tell me, venerable sir, who is learned?" "Ask the community of bhikkhus." He approached the bhikkhus... having met, he said, "Venerable sir, please teach the much-learned." The Elder Ānanda [said], "O brahmin." The brahmin honored the elder with a robe worth a thousand. Therefore it is said, "arisen by way of acquisition." The word "arisen" can also be a synonym for "produced," rejecting that, he says, "not by way of production." For indeed, it was produced by the work of weaving from the very beginning. "Having caused a preceptor to be taken in the presence of the Elder, he himself performs the announcement act." Here, it should be understood that the Elder Sāriputta also does likewise. Thus, by each one giving his own bowl and robe, having ordained them, and having caused a preceptor to be taken, there were five hundred bhikkhus [each time]. "He cherishes the Venerable Ānanda excessively." The Elder Ānanda may indeed cherish, due to his not being an Arahant. How about the Elder Sāriputta? This cherishing is not by way of household-based affection, but rather by way of appreciating qualities. Therefore, there is no fault. "On the ninth or tenth day" is a locative usage in the sense of a locative case. The meaning is "on the ninth or on the tenth day." "If it should be" means "if it should be so for anyone." In "just like what was said," some also read "just on the day mentioned." In "they hold," the remaining part of the reading "he said" should be understood. 462-463. "In 'when the robe is finished,' by deleting the locative word, it is a designation," thus he says, "in 'when the robe is finished.'" It is said that the obstacles to making the robe are cut off. Whatever needs to be done, up to the end of the loops, ties, and bands, having done that, should be connected. "Putting away the needle" – this is said to show that the needle-work is properly completed. The completion of the needle-work itself is the standard here. "Of these also" refers to those that are lost, etc. "And when the kathina is lifted." The meaning is, "when the kathina that was spread for the Sangha is lifted." "It shows the absence of the second obstacle" means it shows the absence of the dwelling-obstacle. And here, by these two phrases, "when the robe is finished" and "when the kathina is lifted," of the two... By seeing the absence of hindrances, it is shown that for one who has received the Kathina, as long as the hindrance of robes and the hindrance of dwelling are not removed within five months, it is permissible to keep an unassigned, un-determined, extra robe even beyond ten days. Indeed, for one who has received the Kathina, until the Kathina is lifted, these five benefits are obtained: going without invitation, going without taking leave, robes as needed, group meals, and whatever robe-material arises there. "Pakkamanaṃ anto assāti" means "ending with going forth." Thus, the rest should also be understood. The detailed explanation will become clear in its proper place. 'Khomam' means a robe woven from flax threads; similarly for the others. 'Sāṇam' means a robe made from hemp-bark threads. 'Bhaṅgam' means a robe made by mixing all or some of flax threads, etc. Some say 'bhaṅgam' is also made of bark. However, these six robes—dukūla, paṭṭuṇṇa, somāra-cloth, cīna-cloth, iddhija (power-born), and devadinnā (god-given)—are not mentioned separately because they are derivatives of these (the main types). Dukūla is indeed a derivative of sāṇa, being made of bark. Paṭṭuṇṇa is cloth produced in the Paṭṭuṇṇa country. Indeed, in the Abhidhāna-kosa (lexicon), it is said to be "a type of silk from Paṭṭuṇṇa." Somāra-cloth and cīna-cloth are cloths produced in the Somāra country and Cīna country. The three, Paṭṭuṇṇa and so on, are derivatives of silk, being made of threads produced by creatures. Iddhija is a robe produced by the merit-power of 'Come-Bhikkhus'; it is a derivative of those (main types) because it is one of flax, etc. Devadinna is a robe given by deities; it is like the cloth produced on a wish-fulfilling tree and given by the divine maiden Jālinī to Thera Anuruddha; this too is a derivative of flax, etc., because it is one of them. Referring to a span of a middle-sized man, "two spans" and so on is said. By this, it is shown that a length equal to a carpenter's arm and a width half of that is not suitable for determination. For thus, "the Sugata's span is now three spans of a middle-sized man, a carpenter's arm..." Thus, one and a half cubits it is, it is said in the commentary on the rule concerning the hut. Therefore, by the Sugata's finger, twelve finger-breadths, by the carpenter's cubit, is one and a half cubits, this is established. And having done thus, eight finger-breadths by the Sugata's measure is the carpenter's cubit's measure, this is indeed reached. Here, "exceeds it" - "it" refers to the robe or to the time. As for "its dawn", it means the dawn that has passed on the day the robe arose. "Together with the day the robe arose" - the meaning is: together with the passed dawn of the day the robe arose. Indeed, by the word "day", the dawn associated with that day is meant. "Having bound" means having bound with ropes and so on. "Having wrapped" means having wrapped with cloths and so on. "To be spoken" is said with reference to the Sangha. Here, concerning "it may be spoken otherwise", they say: "Even without speaking in a specific sequence of words, if only the meaning is stated, it is permissible." "By that" means by the one receiving the offense. When the receiver says, "Do you see?", it shows the words to be spoken by the confessor: "Yes, I see." Again, the words to be spoken by the receiver: "You should restrain yourself in the future." When this is said, again the words to be spoken by the confessor: "Good, I will restrain myself well." By this, he shows his established state of restraint in the future. However, in two or in many offenses, the difference in wording should be understood in the same way as before. Here, concerning "he remembers and reveals the offense in the declaration", the intention is that it should be said "two offenses" or "many offenses". "Even in the giving of a robe" means even in the giving of a relinquished robe. "By way of the object" means by the counting of robes. Here, the Pali text spoken for the group is the Pali text, as it is said due to the absence of distinction in the statement "I relinquish these to the venerable ones" concerning two (robes). Having said "Thus... it is permissible to say", he states the reason there: "these are more serious than that", and so on. There, "than that" means than the giving of a relinquished robe. He says that a declaration-second act is more serious than a declaration act: "these are more serious than that." ’Thus’. Here, regarding “this robe”, they also read “this robe”. 468. “Here, perception does not protect”— this is said in reference to one who is doubtful and whose perception is not overcome. And even if one has such a perception, for him too— it is not only for one who has overcome and whose perception is overcome, but also for one who is doubtful and whose perception is not overcome— this is the meaning. The meaning stated by “Here, perception does not protect,” etc., is extended to the remaining three-fold groups as well. “This method applies everywhere”— this method applies to the unperished, etc.— it shows that it should be connected with “when others’ robes are eaten by ants, etc., he has the perception ‘my robe is also eaten’,” etc. It states the distinction of “not lost” from “not plundered” as “by way of forceful removal.” Indeed, what is taken by way of theft is intended as lost; what is taken by way of forceful removal is plundered. “No offense if one receives what was made by another and uses it”— this is said in reference to a sitting-mat. For indeed, if someone makes a new sitting-mat without taking a Sugata-span from the old mat, that becomes nissaggiya for him. Therefore, “no offense if one receives what was made by another and uses it” establishes this meaning: that which is nissaggiya for one person is permissible for another to use. “Said in reference to use”— the intention is that the dukkaṭa offense occurs only for one who uses it, whether he has not overcome but perceives it as overcome,