English
Father and mother are *pitaro* (parents); the parents of parents are *pitāmahā* (grandparents); their lineage is *pitāmahayuga* (lineage of grandparents). Therefore, the meaning here should be understood as "up to the seventh lineage of grandparents, pairs of grandparents." In this way, by the inclusion of *pitāmaha* (paternal grandfather), *mātāmaha* (maternal grandfather) is also included. By the phrase "up to the seventh lineage of grandparents," it means that the eighth lineage, both below and above, is not considered a relative. This is merely a way of teaching, meaning that the mention of *pitāmahayuga* (lineage of grandparents) is a way of teaching, as *pitāmahī* (paternal grandmother), *mātāmahī* (maternal grandmother), etc., are also intended. Father's mother is *pitāmahī* (paternal grandmother). Mother's father is *mātāmaha* (maternal grandfather). Mother's mother is *mātāmahī* (maternal grandmother). Although here a bhikkhuni who has received ordination from both Sanghas is taken, in the sense of being a bhikkhuni among five hundred Sakyan women, and also a bhikkhuni whose gender has changed, nevertheless, to show it according to the regular rule, it is said, "A bhikkhuni is one who has received ordination from both Sanghas." They say, "By the phrase 'having made a determination,' it generates an offense of expiation only for a determined (given) item." The statement "An old robe is one that has been worn once or put on once" is merely an example, as it says, "even if only by the tip of the garment for use." In the Kurundi commentary, the intention is that "use is only that which involves physical contact." 506. The phrase "having made a bodily gesture" should be connected to all parts up to the word "puts it aside." The meaning is, "having made a bodily gesture so that she knows, 'This one wishes to have it washed.'" By the phrase "having made a bodily gesture," it means that if one gives it into her hand with one's hand without making any gesture with body or speech, there is no offense. within twelve cubits, this specification should be applied as far as possible. For when one gives with the hand to the hand, or places it at the foot and gives, it is not said that "within twelve cubits" this should be stated, otherwise it would be impossible. When possibility and deviation exist, the specification is meaningful. But this specification is stated with reference to "throws up" and so on, therefore, for one who stands within twelve cubits and throws up, and for one who sends it to another's hand, there is an offense. But for one who, having abandoned the proximity, makes a change with body and speech and commands, there is no offense. "Proximity" refers to the space within twelve cubits. "Having abandoned the proximity" means having abandoned the twelve-cubit proximity. "With one object" is said with reference to something first made and finished. "No offense in dyeing" means that even for one who desires dyeing, because it is said "wash and bring," there is no offense because it is done without command. "Washes unbidden" implies "dyes unbidden, beats unbidden," so it says, "by this characteristic of 'washes unbidden,' there is no offense." "Incurs many offenses" means incurs two dukkata offenses along with a pacittiya. "As to the object itself" means nissaggiya itself. "Their measure is five hundred" means five hundred. 507. "Commands to wash the robe" - here, even for one who desires that washing, there is no offense. The oldness of the robe, commanding an unrelated bhikkhuni while standing within the proximity, and her washing and so on - these are the three factors here. The commentary on the training rule concerning old robes is finished. 5. Commentary on the Training Rule concerning Receiving Robes 508. In the fifth training rule, "when not yet laid down" refers to when the training rule about falling away from the Sangha was not yet laid down. "Turn of the monastery" means the turn for maintaining the monastery. "Completeness of parts" means the complete assemblage of all limbs and parts. "The very end of all" means that since there is no sixth robe, each one of the five robes is the very end of all. All-encompassing end. Indeed, among the five, such as the inner robe, each one, due to the absence of a sixth other, is indeed the end of the five. Or, among the five robes, each one, due to the absence of a second other to itself, is indeed the end. Thus, all is the end, the all-encompassing end, or completely the end, the all-encompassing end. Therefore it is said: "Another... ...there is not." Just as his wish is not fulfilled, so too, the wish arisen in him, "I shall see the full body," is not fulfilled. Thus, showing it only in the palm of the hand, without showing the body, showing the robe to be given in the palm of the hand, saying "Here!" 510. "By being helpless" means by having a broken hand, by not counting, by not relying, by having no refuge, it is said. "By being pressed down" means by being oppressed. That which should be exchanged is an exchange. An exchange itself is a reciprocal gift. The meaning is: that which is given by exchanging. 512. "Proximity" refers to the proximity of twelve cubits. Or, "they throw it, having released the proximity" means they place it below, having released the twelve cubits. The intention is: not within the twelve cubits, as in the previous training rule. "Except for reciprocal gifts" means: that which one takes as a reciprocal gift, even giving a piece of myrobalan, or making a mental resolve, "I will give it," that being set aside. "It does not apply to an unintentional state" means: just as there is an offense due to unintentionality when one takes from a non-relative, perceiving them as a relative, or being in doubt; similarly here, even if one takes it without knowing, "This belongs to a bhikkhunī," there is still an offense. That is the intention. "Gives a rain-residence robe" means gives it as a personal gift. Even if one takes a rag-robe, knowing it has been set aside for oneself, it is not called "taking what belongs to another." Therefore it is said: "But if, in a heap of rubbish, etc." Indeed, a rag-robe is called ownerless. "Having resolved on a rag-robe" means having generated the perception, "This is ownerless." However, it is not proper to take it without generating the perception of a rag-robe. 513. "From a non-relative, perceiving as a non-relative" is a triad. Here, the word 'iti' in 'pācittiyanti' means 'and so on'. Its measure is three, so it is a triad. And that triad is a pācittiya, thus a 'tikapācittiya'. The meaning is 'three pācittiyas'. 514. "Whatever, such as a bowl-bag, etc." refers to something not subject to formal determination. For it has been said that "a robe is one of the six robes, the last one subject to formal determination," therefore, whatever is subject to formal determination is not permissible. For this reason, it is said, "the measure of the last robe subject to formal determination," etc. Since a large lotus-leaf skin, even if large, is included in the category of bedding/seats and does not count as a robe, it is neither subject to formal determination nor to vikappana. Therefore, it is spoken of in general as not subject to formal determination. Even if a lotus-leaf skin is the size of a bed, it is permissible. What then to say of bowl-bags, etc.? Since even a large lotus-leaf skin, not being subject to formal determination, incurs no offense, what indeed should be said about smaller things like bowl-bags, etc., which are not subject to formal determination? This is the intention. Receiving is an action, not changing is an inaction. Being a robe subject to vikappana, the absence of a 'pārivattaka', and receiving it from the hand of an unrelated woman— these are the three factors here. The explanation of the training rule concerning the receiving of robes is concluded. 6. The explanation of the training rule concerning soliciting from an unrelated person. 515. In the sixth (rule), 'patikiṭṭha' means 'lowly' or 'mean'. 'Lolajātika' means 'of a greedy nature'. 'Paṭu' is indeed 'paṭṭa' (clever/skilled). Therefore, it is said, "clever," etc. Here, the particle "kismiṃ viya" has the same meaning as the particle "kiṃsu viya," so it says "kiṃsu viya." The meaning is "what like?" The intention is "like suffering." Therefore, it is said, "like defilement," etc. The meaning of the Pāli word 'dhammanimantanā' should be understood as an invitation by way of the Dhamma, or by way of courtesy. If, however, "Please, venerable sir, speak of what you need" were truly said, then one would be considered 'pavārita'. But since one who is unwilling to give, even after being invited, remains in the state of not having been invited, therefore the Blessed One, without considering whether one is invited or not invited, "ñ "Is he known to you, Upananda, or unknown?" Thus he considered only the state of being known or unknown. "They stole" means "they plundered." 517. "Anupubbakathā" means a gradual discussion. Since the remaining requisites were taken by the co-residents, only the lower and upper robes remained, therefore it is said, "having taken only the lower and upper robes." Because the coming or not coming of the co-residents was unknown, it was said, "By the elders, not yet... (etc.)... should be broken." "They obtain for the benefit of others" means that giving their own robes, they themselves cover themselves with broken branches, so they may break them for the benefit of others. Because it is said, "Having covered oneself with grass or leaves, one should come," in such cases, damage to living beings is also permitted, therefore it is said, "There is no offense of pacittiya for damage to living beings." "There is no dukkaṭa in wearing them" means there is no dukkaṭa even in wearing the banners of those sectarians. The connection is: "And the clothes that they give."