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if one is sick and unable to take it and go, or if there is one of the other reasons like the rainy season appointment, in such circumstances, having placed the outer robe in a monastery with a bolted gate, it is permissible to go with the inner and outer robes. Indeed, in all these states of sickness, rainy season appointment, crossing a river, and the Kathina ceremony having been performed, a bolted gate is the standard. It is permissible to place it in a guarded monastery and go outside, not in an unguarded one. But for one in the forest, the monastery is not well-guarded. Therefore, having put it in a bag, it should be placed in well-hidden places like rock crevices or tree hollows, and then one should go. Even for putting aside the upper robe and the inner robe, these same five reasons should be understood. 63. "Monks, within two finger-breadths of the private parts, a surgical operation or an enema should not be performed. Whoever should have it performed, there is an offense of grave fault." (Mahāva. 279) According to this saying, in the specified area (Mahāva. Aṭṭha. 279), with any knife, or needle, or thorn, or dart, or stone chip, or fingernail, cutting, or splitting, or piercing, or scratching should not be done. All of this is indeed a surgical operation. But with any leather or cloth, even an enema-pressure should not be done. All of this is indeed an enema operation. And here, "within two finger-breadths of the private parts" refers to a surgical operation. It is said concerning this. But the enema procedure is prohibited in cases of obstruction. There, however, to give caustic solution or to bind with any string is permissible. If it is cut by that, it is well cut. Even in cases of scrotal swelling, surgical operation is not permissible. Therefore, "I will split the scrotum, extract the seeds, and make it healthy" should not be done. But there is no prohibition for heating with fire, medicinal applications, or ointments. In the anal passage, a medicated suppository or a bamboo tube is permissible, by which they perform caustic treatment, or introduce oil. 64. "Monks, a razor should not be kept by one who was formerly a barber. Whoever keeps it, commits an offense of wrong-doing." Thus, by one who was formerly a barber, it is not permissible to take and keep a razor. But it is permissible to cut hair with another's. If one cuts taking wages, it is not permissible. One who was not formerly a barber, for him it is permissible to keep (a razor), and it is permissible to cut hair taking that or another. 65. "Monks, communal seeds planted on private land are to be consumed after giving a share. Private seeds planted on communal land are to be consumed after giving a share." Thus, when communal seeds are planted on private land, or when private seeds are planted on communal land, a tenth share is to be given before consumption. This, it is said, is an ancient custom in Jambudīpa. Therefore, having made ten parts, one part is to be given to the landowners. 66. "Monks, there are paths, wildernesses, with little water, little food, not easy to go without provisions. I allow, monks, to seek provisions. Rice by one who desires rice, mung beans by one who desires mung beans, black gram by one who desires black gram, salt by one who desires salt, jaggery by one who desires jaggery, oil by one who desires oil, ghee by one who desires ghee." Thus... One who is crossing a dangerous wilderness should seek provisions. But how should they be sought? If some, knowing it themselves, give, that is good. If they do not give, it should be sought from a place where relatives have invited, or by the practice of alms-round. Likewise, if not obtained, it should be taken even by asking from a place where strangers have not invited. For a journey that takes one day, provisions for one meal should be sought. For a long journey, as much as is needed to cross the wilderness should be sought. 67. "Monks, that which I have not forbidden, saying 'this is not allowable,' if it supports what is not allowable and hinders what is allowable, that is not allowable for you. Monks, that which I have not forbidden, saying 'this is not allowable,' if it supports what is allowable and hinders what is not allowable, that is allowable for you. Monks, that which I have not permitted, saying 'this is allowable,' if it supports what is not allowable and hinders what is allowable, that is not allowable for you. Monks, that which I have not permitted, saying 'this is allowable,' if it supports what is allowable and hinders what is not allowable, that is allowable for you." The Blessed One spoke these four great guidelines for the monks to grasp the method. There, the Elder Dhamma-compilers, taking the discourse and examining it thoroughly, saw this: "Except for the juice of grains and fruits," the seven juices of grains were forbidden, saying "they are not allowable after noon." Palm, coconut, jackfruit, bottle gourd, calabash, pumpkin, cucumber, watermelon, and bitter gourd – these nine great fruits, and all other vegetables, are of the nature of grains. Although they were not forbidden, yet they support what is not allowable. Therefore, they are not allowable after noon. Eight drinks were permitted. The remaining small fruit drinks, such as those from vetta, tintini, mātuluṅga, kapiṭṭha, kosamba, karamanda, etc., are of the nature of the eight drinks. Although they were not permitted, yet they support what is allowable. Therefore, they are allowable. Except for... The juice of grains and fruits, and other fruit drinks, there is nothing unallowable, all are for the 'yāmakālika' period, so it is said in the Kurundi. By the Blessed One, "I allow, monks, six robes: linen, cotton, silk, wool, hemp, and canvas," (Mahāvagga 339) six robes were allowed. By the elders who compiled the Dhamma, their corresponding types: dukūla, pattuṇṇa, cīnapaṭṭa, somārapaṭṭa, iddhimaya, devadattiya, another six were allowed. Therein, 'pattuṇṇa' means cloth produced by worms in the Pattuṇṇa country. Two cloths are mentioned by their country names. Three are corresponding types of silk, dukūla is a corresponding type of hemp, the other two are corresponding types of cotton, or of all. By the Blessed One, having rejected eleven bowls, two bowls were allowed: an iron bowl and a clay bowl. An iron plate, a clay plate, a copper plate, these are their corresponding types. By the Blessed One, three gourds were allowed: an iron gourd, a wooden gourd, a fruit gourd. A water-pot, a golden pot, a water gourd, these are their corresponding types. But in the Kurundi, it is said: "These are corresponding types for water-conches and water-cups." A strip and a boar's tusk, two waistbands were allowed. Waistbands made of cloth strips and ropes, these are their corresponding types. A white umbrella, a mat umbrella, a leaf umbrella, three umbrellas were allowed. A single-leaf umbrella is their corresponding type. In this way, having examined the Pāli text and the commentaries, other corresponding types of allowable and unallowable things should be known by one who knows the Vinaya. 68. And a person who knows the Vinaya (Pācittiya Aṭṭhakathā 438), based on the study of the Vinaya, obtains five benefits, six benefits, seven benefits, eight benefits, nine benefits, ten benefits, eleven benefits. Which five benefits does he obtain? Beginning with the protection of one's own aggregate of morality. For it is said: "Monks, there are these five benefits for a person who knows the Vinaya. His own aggregate of morality is well-guarded, well-protected, for those prone to remorse... is a refuge, he speaks confidently in the midst of the Saṅgha, he thoroughly rebukes adversaries with the Dhamma, he is committed to the stability of the True Dhamma.” How is his own aggregate of virtue well-guarded, well-protected? Here, a bhikkhu, when he commits an offense, commits it in six ways: shamelessness, ignorance, being prone to remorse, perceiving what is not allowable as allowable, perceiving what is allowable as not allowable, and confusion of mindfulness. How does he commit an offense through shamelessness? Knowing it to be not allowable, he transgresses by force. And it has been said: “He intentionally commits an offense, he conceals an offense; and he goes a wrong course, such a person is called a shameless individual.” How does he commit an offense through ignorance? An ignorant person, being dull and deluded, not knowing what should be done and what should not be done, does what should not be done, and misses what should be done. Thus he commits an offense through ignorance. How does he commit an offense through being prone to remorse? When remorse arises concerning what is allowable and not allowable, having asked a Vinaya expert, if it is allowable, it should be done; if it is not allowable, it should not be done. But this one, thinking “it is permissible,” transgresses by force. Thus he commits an offense through being prone to remorse. How does he commit an offense through perceiving what is not allowable as allowable? He eats bear meat thinking it is pig meat, he eats leopard meat thinking it is deer meat, he eats unallowable food thinking it is allowable food, he eats at the wrong time perceiving it as the right time, he drinks unallowable drink thinking it is allowable drink. Thus he commits an offense through perceiving what is not allowable as allowable. How does he commit an offense through perceiving what is allowable as not allowable? He eats pig meat thinking it is bear meat, he eats deer meat thinking it is leopard meat, he eats allowable food thinking it is unallowable food, he eats at the right time perceiving it as the wrong time, he drinks allowable drink thinking it is unallowable drink. Thus he commits an offense through perceiving what is allowable as not allowable. How does he commit an offense through confusion of mindfulness?