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in the way of pācittiya and dukkaṭa. This is the characteristic here. Thus, the discussion of misconduct is finished right here. We will not examine it further. The completeness of the robe in terms of origin and measure, its being one's own, its being counted, its being free from impediment, its being an extra robe, the passing of ten days— these are the five factors here. The origin of the kathina, non-performance, not a release by perception, without intention, an offence by regulation, bodily action, verbal action, with three thoughts, with three feelings. The description of the Kathina training rule is finished. 2. Description of the Udosita Training Rule In the second, "when the robe is finished, by the bhikkhu"— here, not taking the meaning as in the previous training rule, but "when the robe is finished, by the bhikkhu"— thus, the meaning of the instrumental case should be understood in a general sense. For, in the instrumental sense, "this or that action should be done by the bhikkhu," that is not the case. But in a general sense, when the bhikkhu's robe is finished and the kathina is uplifted, it is thus that the meaning fits: "if a bhikkhu, whose impediment is cut off by these completions of the robe and the uplifting of the kathina, should dwell separated from the three robes even for one night." Therein, "from the three robes" means from any of the saṅghāṭi and so on, which are determined in the manner of determining the three robes. "Should dwell separated" means should dwell apart. Having placed it anywhere among the fifteen places of deposit mentioned in the Pāli text in the manner of "a village with one precinct, not with one precinct," and so on, such as villages, towns, settlements, udosita, attics, mansions, palaces, huts, boats, resting places, fields, threshing floors, monasteries, vihāras, roots of trees, and open spaces, by passing beyond the arm's reach outside those villages and so on. This is the summary here: "should make the dawn rise." The detailed explanation is stated in the Samantapāsādikā (Pārā. Aṭṭha. 2.473-477-8). "Except with the permission of the bhikkhus" means that which the Saṅgha grants permission to a sick bhikkhu not to be separated from his three robes. Excluding that, it should be understood that for a bhikkhu who has not received permission, even a single night's separation leads to an offence of relinquishment, in the manner stated. Only here, there is a difference in wording, such as: "This robe of mine, venerable sir, has been separated for a night, except with the permission of the bhikkhus, it is to be relinquished." This is the distinction. In Sāvatthī, concerning several bhikkhus, in the matter of their departure for a journey through the country with the intention of returning. It was laid down. "Except with the permission of the bhikkhus" is the supplementary rule here, a general rule, not an injunction. For one who perceives separation when there is no separation, and for one who is in doubt, there is a dukkata offence. When there is separation, whether one perceives separation, or perceives no separation, or is in doubt, there is an offence of relinquishment and expiation. Similarly, for one who perceives it as taken back or given away, when it is not taken back or not given away, etc. But if it is taken back before dawn, and in cases of giving away, etc., as stated in the first kathina rule, there is no offence. Similarly, for one who has received permission, when separated. But when the illness has subsided, one should return, or, remaining there, one should take it back. If that illness or another illness arises again, it is permissible. The robe being determined, the kathina not being spread, not having received permission, and separation for a night—these are the four factors here. The origins, etc., are of the same kind as stated in the first kathina rule. Only there, not determining and not specifying is the non-action; here, not taking back. This is the distinction. The commentary on the Udosita training rule is finished. 3. Commentary on the Akālacīvara training rule In the third, "by a bhikkhu with a finished robe" should be understood as meaning "by the owner himself." A robe out of season is that which, "when the kathina is not spread, is the last month of the rainy season; when spread,..." The robe season is said to be the five months after the kathina (Pārā. 649). Apart from that, what arises at other times, and even during the season, what is given to the Sangha saying, "This is an unseasonal robe," or to an individual saying, "This is for you," this is called an unseasonal robe. "May it arise" means such a robe may arise for oneself by way of receiving a share from the Sangha, or from a group like those who recite the Suttantas, or from relatives, or from friends, or as a rag-robe, or by one's own wealth (Pārā. 500), or else, "Monks, there are these eight categories for the arising of robes: one gives to the boundary, one gives by agreement, one gives by invitation for alms, one gives to the Sangha, one gives to both Sanghas, one gives to the Sangha that has completed the rains retreat, one gives by designation, one gives to an individual" (Mahāva. 379) — it may arise from any one of these eight categories. And here, when one gives referring to a boundary thus: "I give to the boundary," it is called giving to the boundary. This method applies everywhere. And here, the boundary (sīmā) is of fifteen kinds: a boundary of a section, a boundary of proximity, a boundary of common residence, a boundary of non-separation, a boundary of gain, a boundary of a village, a boundary of a market town, a boundary of a city, an inner boundary, a boundary of water-throwing distance, a boundary of a district, a boundary of a country, a boundary of a kingdom, a boundary of an island, a boundary of a world-system. Among these, the boundary of proximity (upacārasīmā) is defined by the enclosure of an enclosed monastery, or by the place suitable for enclosure of an unenclosed one. Moreover, from the place of constant assembly of bhikkhus, or from the refectory at the edge, or from the regularly inhabited dwelling, within the distance of two throws of a clod by a man of medium strength, is to be known as the "boundary of proximity." That boundary expands as the dwelling expands, and shrinks as it shrinks; even a hundred yojanas can be a boundary of proximity. The gain given there reaches all those within the boundary. The entering of the monastery by bhikkhunis, the asking about lodgings, the announcement of parivāsa and mānatta, the cutting off of the rains retreat, the taking of nissaya and lodgings, and other such regulations — all this too is to be understood in terms of this very boundary. The boundary of gain (lābhasīmā) is that which kings, great ministers, etc. Whoever has a monastery built, and encloses all around a gāvuta, or half a yojana, or a yojana, saying, "This is the boundary for gains for our monastery, whatever arises within this, all that we give to our monastery," and they establish it, this is called a 'gain-boundary'. But within countries like Kasi and Kosala, there are many districts. There, one district's enclosure is a district-boundary. The enclosure of countries like Kasi and Kosala is a country-boundary. The place where one king's command prevails is a kingdom-boundary. A great island or an intermediate island enclosed by the sea is an island-boundary. The area within the enclosure of the single Cakkavāḷa mountain is a world-system-boundary. The rest are as stated in the introductory narrative. There, what is given saying, "We give to the segment-boundary," reaches only the place of the segment-boundary. It does not reach even the intermediate places outside that boundary. But what is given saying, "We give to the proximity-boundary," reaches even those located within the inner enclosure, in the segment-boundaries and intermediate places. What is given to the common-residence-boundary does not reach the segment-boundary or intermediate places. What is given to the non-separation-boundary or gain-boundary reaches only those included within them. What is given to village-boundaries and so on reaches even the established boundary places within those boundaries. What is given to inner-boundaries or water-throwing-boundaries reaches only those included therein. What is given to district-boundaries and so on reaches even the established boundary places within them. Therefore, what is given while staying in Jambudīpa, saying, "We give to the Sangha in Tambapaṇṇidīpa," one person from Tambapaṇṇidīpa can go and collect it for everyone. Even if one bhikkhu of the same group collects the share for those of the same group there, he should not be prevented. But whoever enters a monastery and, without saying "to such-and-such a boundary," merely says, "I give to the boundary," he should be asked, "Boundaries are of many kinds; which one do you mean?" If he says, "I do not know this distinction; let the Sangha within the boundary take it," it should be divided by those within the proximity-boundary. By agreement. Here, the agreement is called the equal-gain agreement. And it should be made thus: by the bhikkhus assembled in one monastery, the monastery they wish to include to make the gains equal, taking its name, saying, "Such and such a monastery is old and has few gains," or stating any reason, and saying, "Does the Saṅgha approve of making that monastery have equal gains with this monastery?" This should be announced three times. By this, one sitting in that monastery is considered as sitting here. And in that monastery, the same should be done. By this, one sitting here is considered as sitting there. When gains are distributed in one monastery, it is proper for one staying in the other to take a share. Here, "Bhikkhāpaññatti" (rule for alms) is the place of the donor's declaration of offering.