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the commentary on the Pātimokkha, the commentary on the Saṅghādisesa is finished. The Section on Undetermined Rules 1. Commentary on the First Undetermined Training Rule In the recitation of the Undetermined Rules, "these, moreover," and so on, is as stated. "With a woman" means with a living human woman, even one born on that very day. "One man with one woman" means one bhikkhu with a woman. with one woman in a private place. A private place is a place private from the eye. Although in the Pāli (Pārā. 445) a private place of the ear is mentioned, here, a private place of the eye is intended by "private place." For even if an intelligent man sits at the door of a closed room, he does not commit an offense. But where it is possible to see, if one sits in such a place within twelve cubits, even if one is distracted or asleep, one does not commit an offense. A blind person standing nearby does not commit an offense. One with eyes, lying down and sleeping, does not commit an offense. Even a hundred women do not commit an offense. Therefore it is said, "A private place is a place private from the eye." "On a concealed seat" means in a place concealed by walls, etc. "Fit for the act" means suitable for the act, fit for the act. "Fit for the act" means sufficient for the state of being fit for the act. The meaning is, in such a place where they can commit that act. "Should arrange a sitting" means should make a sitting, should sit. Here, lying down is also included in sitting. "Whose word is trustworthy" means whose word is to be believed, meaning a noble female disciple. "If the bhikkhu acknowledges the sitting" means even if such a female lay follower sees and says so, the bhikkhu should be made to act according to one of the three offenses only if he acknowledges the sitting, not if he does not acknowledge it. "Or by which" means by which manner of sitting, etc., or by which manner the female lay follower might accuse him of sexual intercourse, etc., the bhikkhu should be made to act only if he acknowledges it. The meaning is, he should not be made to act merely by the word or manner of even such a female lay follower. Why? Because what is seen may be so, or it may be otherwise. "This rule is undetermined" means it is undetermined because he is to be made to act according to whichever of the three offenses or matter he acknowledges. This rule was laid down in Sāvatthī concerning the Elder Udāyi, regarding the matter of arranging a sitting with a woman in the manner described, which is not common. A declaration: Not by instruction, With secret talk, Reckoned as defilement Associated with sexual conduct, With the desire to go near a woman, From applying eye-ointment and so on, In all such attempts, a dukkaṭa. Having gone, When he is seated, the woman sits, Or when she is seated, he sits, Or both sit, not after, but at once, For the sitting of both, a pācittiya. But if he engages In bodily contact Or sexual intercourse, He should be dealt with According to those. Even in lying down, The same method applies. When a man of the described kind, Having lain down, Not sleeping, not blind, A discerning man, Is present in the vicinity, For one standing, For one indifferent, And for one preoccupied, No offense due to sitting. But for the insane and so on, No offense in any of the three. There may be a moral lapse, There may be a conduct lapse. But whatever offense he admits, The distinction of its parts Should be known according to that. Its origins and so on Are similar to the first pārājika. The explanation of the first Aniyata training rule is finished. 2. Explanation of the second Aniyata training rule In the second, A woman or a man, Whoever is discerning, Not blind, not deaf, Within a twelve-cubit space, Standing or sitting, Even distracted or sleeping, Commits no offense. But a deaf person, even with sight, Or a blind person, even not deaf, Does not (make a report). And having excluded the pārājika offense, The offense of coarse speech is stated, This is the distinction. The rest Should be known In the former way. Its origins and so on here Are like taking what is not given. The explanation of the second Aniyata training rule is finished. "Uddiṭṭhā kho" and so on Should be known everywhere In the stated manner. In the Pātimokkha commentary, The Dispeller of Doubts, The explanation of the Aniyata rules is finished. The Nissaggiya Section But from here on, "Ime kho pana" and so on, Should be known everywhere In the stated manner. 1. The Robe Section 1. Explanation of the Kathina training rule But among the Nissaggiyas, In the first training rule Of the Robe Section, Regarding "when the robe is finished," Either by completion of sewing, Or lost, or ruined, or burnt, or the hope for a robe is cut off." In these or in any way the robe is finished, the obstruction to making the robe is cut off, this is the meaning. For a monk who has spread the Kathina, as long as the Kathina obstruction is not cut off by these means, so long does he receive the benefits of the Kathina. "When the Kathina is taken up" means when the Kathina that was spread by the Sangha is taken up. Here, in brief, the spreading and taking up of the Kathina should be understood. This spreading of the Kathina was allowed by the Blessed One for those who had spent the previous Rains. It is valid for five persons at the very latest. Therefore, where there are four, or three, or two, or one who spent the previous Rains, the Kathina should be spread by making those who spent the latter Rains the quorum-completers. And these are merely quorum-completers; they do not receive the benefits. Therefore, if any householder or renunciant gives a robe to those who spent the previous Rains, rightly and justly, saying, "Spread the Kathina with this," it should be given to a monk worthy of spreading the Kathina with a motion followed by a resolution, as stated in the Khandhaka. Then, on that very day, he should cut five or more pieces and make a double-robe, or an upper-robe, or an under-robe. The other monks should be his companions. If an already made robe arises, that is excellent. But an uncut and unsewn one is not valid. If that monk wishes to spread the Kathina with a double-robe, he should take off his old double-robe, resolve upon a new double-robe, and spread it, saying, "With this double-robe, I spread the Kathina." The same method applies to upper-robes and under-robes. Then he should approach the monks who spent the previous Rains and are within the boundary, and say, "Venerable sirs, the Kathina of the Sangha has been spread; the spreading of the Kathina is righteous; please approve." And it should be said, considering what is appropriate for elders, for novices, for many, and for one. They too should say, "It has been spread, "Venerable Sir, the Sangha's kathina" or "Friends, the Sangha's kathina has been spread," having said this, "The spreading of the kathina is righteous, we rejoice," or "I rejoice," should be said. Even among those who observed the rains retreat in the previous year, only for those who rejoice is the kathina spread. From that time onwards, until the removal of the kathina, they obtain these five benefits: unannounced travel, unacquired travel, robes as much as needed, group meals, and whatever robe offering arises there, and the robes that arise for the Sangha in that dwelling. This is the spreading of the kathina. This kathina is removed in one of the eight ways stated thus: "Monks, these are the eight categories for the removal of the kathina: by departure, by completion, by final completion, by destruction, by hearing, by cutting off hope, by crossing the boundary, by its own removal." The detailed explanation for this should be understood according to the method stated in the Samantapāsādikā. Thus, by "when the kathina is removed," it shows the absence of other impediments. "Dasāhaparamanti" means ten days is its maximum limit, so it is "dasāhaparama." The meaning is that this maximum period of ten days should be held. "Atirekacīvaraṃ" means an extra robe, because it is not included among the robes that are determined or designated. A robe means one made of linen, cotton, silk, wool, hemp, or jute, or any other material similar to these; this is its kind. As for its size, the last robe, which is suitable for designation, is intended here. For it has been said: "Monks, I allow the last robe, eight finger-breadths in length by the Sugata's finger, and four finger-breadths in width, to be designated." As for what was said: "because it is not included among the robes that are determined or designated," here it is said: "Monks, I allow the three robes to be determined, not designated. The rain-bathing cloth for four months of the rainy season to be determined, after that, to be designated. The sitting cloth to be determined, not designated. A seat-covering to be determined, not deferred. An itch-covering to be determined as long as there is an ailment, thereafter to be deferred. A face-wiping cloth to be determined, not deferred. A requisite cloth to be determined, not deferred. In this manner, what is to be determined and what is to be deferred should be known. There, by one determining the triple robe, having dyed it, having given the mark, it should be determined only if it is of the proper measure. Its measure, by the highest standard, may be less than the Sugata's robe. By the lowest standard, for the outer robe and the upper robe, five fist-lengths in length, three fist-lengths in width; for the inner robe, five fist-lengths in length, and two cubits in width, is acceptable. But what is more or less than the stated measure should be determined as "requisite cloth." There, since it is said, "There are two determinations for a robe: one determines by body or one determines by speech," therefore, having revoked an old outer robe saying, "I revoke this outer robe," and having taken a new one by hand,