English
The head-measure is that whose width, at two of the three corners, is a span and four finger-breadths, in the middle, a fist and a cubit, and in length, one and a half cubits or two cubits. The stuffed bed or chair, and making it or having it made for oneself, or obtaining it— these are the two factors here. The rest should be understood in the manner already stated. The explanation of the training rule concerning stuffed articles is finished. 7. Explanation of the training rule concerning sitting-mats In the seventh, 'nisīdana' (sitting-mat) is the name for an article that is spread out like a rug, with a Sugata-span at one end, and furnished with three tassels made by splitting it in two places. In Savatthi, concerning the group of six monks, regarding immeasurable sitting-mats Regarding the object of wearing, it is prescribed. "Ten spans" is the supplementary rule here. It is a specific rule. For one who makes it to the measure or less, for one who obtains what another has made exceeding the measure, cuts it, and uses it, for one who makes anything for canopies, etc., and for the insane, etc., there is no offense. The exceeding of the measure of the sitting cloth, and making it for oneself or having it made or obtaining it – these are the two factors here. The rest should be understood in the manner stated. The explanation of the training rule concerning the sitting cloth is finished. 8. Explanation of the training rule concerning the itch-covering cloth. In the eighth, "itch-covering cloth" means a robe permitted for covering itches, boils, oozing sores, and large scabs below the navel and above the knee-caps. At Sāvatthī, concerning the group of six, itch-covering cloths of immeasurable size were prescribed regarding the object of wearing. It is a general rule. The rest should be understood in the manner stated for the sitting cloth. The explanation of the training rule concerning the itch-covering cloth is finished. 9. Explanation of the training rule concerning the rain-cloth. In the ninth, at Sāvatthī, concerning the group of six, rain-cloths of immeasurable size were prescribed regarding the object of wearing. Whatever needs to be said here is in the manner stated for the sitting cloth. The explanation of the training rule concerning the rain-cloth is finished. 10. Explanation of the training rule concerning Nanda. In the tenth, at Sāvatthī, concerning Venerable Nanda, a robe of the measure of the Sugata's robe was prescribed regarding the object of wearing. It is a general rule. The rest is in the manner stated for the sitting cloth. The explanation of the training rule concerning Nanda is finished. The Chapter on Jewels, the ninth. In the explanation of the Pātimokkha, the Dispeller of Doubts, The explanation of the Pure Pācittiya is finished. The Section on Pāṭidesanīya. 1. Explanation of the first Pāṭidesanīya training rule. Among the Pāṭidesanīyas, in the first, by the saying "having entered a house," if, even while she is standing in the monastery or elsewhere and giving, he himself, standing in one of the streets, crossroads, or houses, takes it from her hand, there is no offense. But for her, standing in streets etc., giving, or standing in streets etc., or in inner monasteries etc., for one who takes any food for the purpose of eating, in receiving, a wrong-doing, in each act of eating, a pāṭidesanīya. The manner of confessing it, "It is blameworthy, friend," etc., is already shown in the training rule. It was laid down in Sāvatthī concerning a certain bhikkhu, regarding the matter of receiving food from the hand of a non-relative bhikkhunī who had entered a house. It is a non-general rule, without an injunction. As this is, so are the others, a pāṭidesanīya of three types. In receiving or eating yāmakālika etc., it is a wrong-doing. Even for one fully ordained, in the case of yāvakālika, it is the same. For relatives, those with a perception of non-relatives, and those in doubt, the rule is the same. But for one with a perception of a relative, or when a relative causes it to be given, or when one gives by placing it down, and for one who, standing in inner monasteries, bhikkhunī residences, heretics' dwellings, or places of retreat, takes it out of the village, or gives yāmakālika etc., saying "consume if there is a reason," for him, for one who takes and consumes from the hand of a female probationer or a female novice, and for the insane etc., there is no offense. Full ordination, non-relativity, receiving with one's own hand from one standing inside a house, yāvakālika (food), and eating – these are the five factors here. The origins etc. are like sheep's wool. The explanation of the first Pāṭidesanīya training rule is concluded. 2. Explanation of the second Pāṭidesanīya training rule In the second, here is the manner of dismissing, "Soup," etc. "Go away for now, sister," etc., is the manner of causing to go away. Herein is the decision: if not dismissed by even one bhikkhu, for those who take food for the purpose of eating, in receiving, it is a wrong-doing, in each act of eating, a pāṭidesanīya. It was laid down in Rājagaha concerning the group of six, regarding the matter of not preventing a bhikkhunī who was dismissing. It is a pāṭidesanīya of three types. For one fully ordained, if not preventing a bhikkhunī who is dismissing, it is a wrong-doing. And likewise, for one who is not fully ordained, thinking she is fully ordained, and for one who is in doubt. But for one who thinks she is not fully ordained, and for one who causes her own food to be given, or gives food to others, or causes that which was not given to be given, or causes it to be given where it was not given, or causes it to be given equally to all, or for a female trainee or a female novice, who, having given permission, receives and eats, for her, except for the five kinds of food, in all other cases, there is no offense for the insane and so forth. Full ordination, the five kinds of food, giving permission in the house in a way other than what is allowed, not preventing, and eating — these are the five factors here. The origins and so forth are similar to the Kathina. The explanation of the second Pāṭidesanīya training rule is finished. 3. Explanation of the third Pāṭidesanīya training rule In the third, "those approved as trainees" means those who have received the approval of trainees. "Not invited beforehand" means not having entered the precincts of the house, but having been invited beforehand, before entering the precincts. "Not sick" means one who is able to go on alms round. "Pāṭidesanīya" means that for one who enters the precincts of the house and takes food, there is first an offense of wrong-doing upon receiving it. Having taken it, for one who eats it anywhere, with each mouthful, there is a Pāṭidesanīya offense. This rule was laid down in Sāvatthī, concerning many bhikkhus who did not know the measure and received food. "Not invited beforehand" and "not sick" are the two supplementary rules here. It is a Pāṭidesanīya offense of three kinds. Even when receiving or eating yāmakālika (food for a specific time) and so forth, there is an offense of wrong-doing. Likewise, for one not approved as a trainee, thinking he is approved as a trainee, and for one who is in doubt. But for one who thinks he is not approved as a trainee, or who was invited beforehand, or is sick, or who receives alms food that was prepared in the house of another, or for whom it is brought out from the house, or who, without seeing a bhikkhu in the assembly hall or similar places, has it brought out first, or for whom it is placed at the door and given, for him, when eating that, be it daily food, ticket food, fortnightly food, Uposatha food, first-day-of-the-fortnight food, or yāmakālika food and so forth, "sat "Eat the requisites"— for one eating what is given, and for the insane and others, there is no offense. Approved by trainees, not invited before, not being sick, entering a house's vicinity, and taking other food to eat (except for regular meals and the like)— these are the five factors here. The origins and so forth are like sheep's wool. The explanation of the third Pāṭidesanīya training rule is finished. 4. The explanation of the fourth Pāṭidesanīya training rule. In the fourth, "those which are indeed forest-dwelling" and so forth, is to be understood in the same way as stated in the training rule concerning separation from the robe. Here, concerning "not informed beforehand": that which by a woman or a man, or a householder or a renunciant, having entered the monastery or its vicinity, is announced thus: "For such-and-such a family, venerable sir, food or provisions will be brought" (Pāci. 573); that, afterwards, may be brought exactly as announced, or having made it a supplement, much else along with it; or having heard, "such-and-such a family, having been informed, takes food or provisions and goes," other families bring it along with them— all that is called "informed." But that which is not announced thus and not brought, that is called "not informed beforehand." "Not sick" means one who is able to go for alms. "Pāṭidesanīya" means: such a thing, even if given by travelers passing through the middle of the monastery, for one who receives it in the monastery or its vicinity and consumes it— there is an offense of wrong-doing upon receiving it, and upon each consumption, it is a Pāṭidesanīya offense. Concerning many monks among the Sakyas, it was laid down in the context of not announcing when thieves were residing in the monastery. "Not sick" is one supplementary rule here. It is a Pāṭidesanīya of three types. Even when receiving or consuming for food purposes, such as in the case of yāmakālika, it is merely a dukkaṭa offense. Likewise, for one who perceives it as not informed when it is informed, and for one who is in doubt; but for one who perceives it as informed,