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and for one who is sick; and for one who, having informed, brings it, or for the remainder of a sick person's food... or received in the monastery, or roots and fruits grown there, or whatever was received in the category of 'food for a short time' with the thought 'I will consume it if there is a cause,' for one who consumes it, and for the insane and so forth, there is no offense. The seven factors here are: being in a forest dwelling as stated, the 'food for a short time' not being grown there, not being sick, not being left over from a sick person, not being known, receiving it within the monastery, and consuming it. The origin and so forth are similar to the kathina; this, however, is an action or non-action. The explanation of the fourth Pāṭidesanīya training rule is finished. In the explanation of the Pātimokkha in the Kaṅkhāvitaraṇī, The explanation of the Pāṭidesanīya section is finished. The Sekhiya Section 1. Explanation of the Parimaṇḍala training rule Among the Sekhiyas, in the first, 'parimaṇḍala' means a circle all around. 'The training is to be undertaken' means 'I will wear it in this way' whether in the monastery or within the house, the training should be done everywhere. And here, since the observances mentioned in the Khandhaka on observances are also to be trained in, and are thus Sekhiyas, a distinction has not been made as in the Pārājikas and so forth. And to show the disciplinary conduct, instead of stating the offense by name, such as "Whatever monk wears it hanging down, an offense of wrong-doing," the Pāḷi has been applied to all training rules in this way: "The training is to be undertaken." However, in the word-by-word explanation (Pāci. 576), since it is stated "an offense of wrong-doing," an offense of wrong-doing should be understood everywhere for acting disrespectfully. Now, regarding 'parimaṇḍala' here, it means that by covering the navel area and letting the lower garment hang down about eight finger-breadths below the kneecap, starting from the shin bone, one is said to be wearing it 'parimaṇḍala.' For one who does not wear it in this way, but disrespectfully wears it hanging down in front or behind, there is an offense of wrong-doing. And not only for him, but also for others "At that time, the group of six monks wore their robes like laypeople, they wore them like an elephant's trunk, like a fish's tail, four-cornered, like a palm leaf, with a hundred pleats, they wore them in a twisted way" in the Khandhaka (Cūḷava. 280) The faults of wearing robes have been stated; likewise, for one who wears them thus, there is an offense of wrong-doing. Among these, "elephant's trunk" (hatthisoṇḍakaṃ) is when the robe is worn hanging down from the navel, shaped like an elephant's trunk, like the wearing of robes by women in short blouses. "Fish's tail" (macchavālakaṃ) is when one end is tied and the other end is left hanging down. "Four-cornered" (catukkaṇṇakaṃ) is when two corners are shown above and two below, thus showing four corners. "Palm-fan" (tālavaṇṭakaṃ) is when the robe is worn hanging down in the shape of a palm-fan. "Hundred-folds" (satavalikaṃ) is when a long robe is folded many times to make a thick roll and worn, or when continuous folds are shown on the left and right sides. However, if one or two folds are visible from the knee downwards, it is permissible. "Gathered" (saṃvalliyanti) is when it is worn by tying it up like a wrestler or laborer. Even for a sick person or one on a journey, it is not permissible to wear it thus. Also, when traveling, if one or two corners are lifted up and attached above the inner robe, or if one saffron robe is worn thus inside and another worn outside, all of this is not permissible. A sick person, however, is allowed to show a thick roll of the inner saffron robe and wear another over it. One who is not sick, wearing two robes, must wear them properly. Thus, in this section, avoiding all that is prohibited and all that hangs down, one should wear the robe in a faultless and perfectly circular manner, as described. Not wearing it thus, and making any kind of distortion, is an offense of wrong-doing. In the decision concerning "origin, person, object," etc. (Kankha. Atth. Paṭhamapārājikavaṇṇanā), the "surusurukārakaṃ" (rustling sound) was laid down in Kosambi, concerning many bhikkhus who were breaking the rule related to washing plates, rice, and bowls with hands that had food on them. All the other rules were laid down in Savatthi, concerning the group of six, regarding wearing robes that hang down, and so on. In the request for soup and rice, and in the teaching of Dhamma, etc., one (rule) is for a sick person. no further designation. All are common designations. They are not by command. In all, it is only a dukkaṭa. There is no other type of offense. The analysis of failure has been stated. The origins, etc., for all, we will show at the end. But the mere non-offense and its factors should be stated everywhere. This is what is said. In this training rule, for now, for one who is unintentional, unmindful, unknowing, for the sick, in dangers, and for the insane, etc., there is no offense. There, "unintentionally" means: not intending, "I will wear it not fully covered." But having erred, intending, "I will wear it fully covered," and then wearing it not fully covered, there is no offense. "Unmindfully" means: for one whose mind is elsewhere, wearing it thus, there is no offense. "Unknowingly" means: for one who does not know how to wear it fully covered, there is no offense. Moreover, the proper way of wearing should be learned. But for one who has thin shins or large fleshy calves, it is permissible to wear it lowered more than eight finger-breadths for suitability. "For the sick" means: for one who has a wound on the shin or foot, it is permissible to wear it raised or lowered. "In dangers" means: when wild animals or thieves pursue; in such dangers, there is no offense. The insane, etc., are as stated. Disrespect, absence of a cause for offense, and wearing it not fully covered— these are the three factors here. Just as here, so everywhere, the first two, and the doing of the opposite of what is stated in each case, are indeed three. Therefore, from now on, without stating these, we will only speak of the mere non-offense. 2. Explanation of the Second Training Rule on Full Covering In the second [rule]: "Monks, a lay-style covering should not be worn" (Cūḷava. 280) Thus, having not worn a lay-style covering, which is forbidden, wearing it with both ears equally covered is called "wearing it fully covered." There, any: white cloth covering, wanderer's covering, single-robe covering, drunkard's covering, inner-chamber covering, great elder's covering, hut-entering covering, brahmin's covering, guard's covering— thus... wearing otherwise than in a proper circle, all this is called lay-wearing. Therefore, just as white-clad ascetics and half-clad Jain ascetics wear, and just as some wanderers expose their chest and place their outer robe on both shoulders, and just as people with one robe cover their back with one end of the worn robe and place both corners on both shoulders, and just as drunkards and the like wrap their neck with a robe and let both ends hang on their chest or throw them over their back, and just as women of the inner palace cover themselves veiled, showing only the pupils of their eyes, and just as elders wear a long robe and cover their entire body with one end of it, and just as farmers entering a field hut wrap a robe, tuck it under their armpit, and cover their body with one end of it, and just as brahmins pass a robe between both armpits and place it on their shoulders, and just as a monk reciting the Pāli, wearing with one shoulder covered, exposes his left arm and places the robe on his shoulder, avoiding all these and other such faults in wearing, one should wear properly and in a circle, without distortion. Likewise, not wearing thus, if one makes any distortion carelessly in the monastery or within the houses, there is an offense of wrong-doing. There is no offense as before, as here, so everywhere. Where there will be a distinction, there we will speak. 3-4. Description of the Training Rule on Being Well-Covered In the third, "well-covered" means thoroughly covered, meaning, having fastened the knot and covered the neck with the outer robe, having made both corners even, having gathered it, and having covered up to the wrists, "I will go within the houses." If one does not do so, but goes exposing the knees or the chest, there is an offense of wrong-doing. In the fourth, from the collarbone downwards, the head; from the wrist downwards, the hands; from the calf muscles downwards, the feet. having opened, having covered the rest, he sits well-covered. Here, for one who has taken up residence, there is no offense. 5-6. Explanation of the Training Rule on Being Well-Restrained In the fifth, "well-restrained" means not moving the hand or foot, meaning well-disciplined. In the sixth, the same method applies. 7-8. Explanation of the Training Rule on Downcast Eyes In the seventh, "downcast eyes" means having eyes cast down, looking at the ground a yoke's length ahead. However, standing in one place, it is permissible to look around for the absence of dangers like elephants and horses. In the eighth, the same method applies. 9-10. Explanation of the Training Rule on Not Lifting the Robe In the ninth, "with body lifted" means by lifting, the instrumental case indicates the characteristic of such a state, meaning with the robe lifted on one side or both sides. From inside the threshold onwards, one should not walk in this manner. In the tenth, when seated, even when taking out a water strainer, it should be taken out without lifting the robe. However, for one who has taken up residence, there is no offense. 11-12.